Quranic Diacritical marks divine revelation or human invention 2 (2022-07-19) ​

0:00:00 Music
0:00:25 all in a place where it shows you here
0:00:26 you may doubt if so if that caligra is
0:00:28 not good they're writing you may say
0:00:29 it's malu whatever after that
0:00:31 it comes you are just a human like us
0:00:35 doesn't make any sense malu will incline
0:00:37 no no they said kalu it must be kalu you
0:00:40 see what i mean but if you do it in one
0:00:42 by one
0:00:44 is unstable so those who doubted or
0:00:47 regarded as a doubtful point i would say
0:00:49 look at it from both angles
0:00:52 or all angles you will see it is more
0:00:54 supportive for the divine origin or
0:00:56 maybe a corroborated much more than from
0:00:58 the other side for the other side from
0:01:00 muhammad or from the subconscious or
0:01:02 from the devil does not make any sense
0:01:06 does not make any any any sense because
0:01:08 of these entities they're not capable of
0:01:11 having all of these capabilities by
0:01:12 necessity by definition otherwise unless
0:01:15 we unless we can ask by the way this is
0:01:17 a theory that is a is a degradation by
0:01:19 the devil is widespread in some
0:01:21 christian scholar and is very famously
0:01:23 attributed in recent times to the
0:01:25 grandfather of the bush
0:01:27 i said if but if the devil is capable of
0:01:30 such such a thing that he has divine
0:01:32 powers then we are back to the uh to the
0:01:35 marconi or marshawn and heresy that that
0:01:39 god has has to appease the devil by
0:01:41 sacrifices on sun is an equal power to
0:01:43 god well we are out of monetism into
0:01:45 dualism and then we have to refute that
0:01:47 obviously on absolutely national russian
0:01:49 grounds so it it leads to its
0:01:51 contradiction and never-ending problems
0:01:54 you so you try to solve the problem
0:01:55 muhammad
0:01:56 for the grandfather of bush by going and
0:01:59 making a problem for the whole
0:02:01 reality and existence but by making a
0:02:04 devil which is equal in power to allah
0:02:08 manifestly observed
0:02:09 which has been obviously designed by
0:02:11 christians since every time she consists
0:02:13 rationally impossible cannot be
0:02:14 conceived
0:02:16 and that's the reason they gave up the
0:02:18 theory for that and
0:02:19 they claimed that because of divine
0:02:21 justice they said there's a necessity to
0:02:23 shed blood to forgive the uh
0:02:25 and to overcome adaptation
0:02:27 not not because to obviously penetrate
0:02:29 the devil and each other all this is all
0:02:31 these inner views have been abolished
0:02:33 and gone because they are impossible
0:02:34 they are actually very contradictory
0:02:37 so i'm not arguing now for the divine
0:02:40 origin for not even
0:02:42 giving one hypothesis and the result and
0:02:43 they said feedback of the hypothesis to
0:02:45 the result and see if it works
0:02:48 in a coherent way so that is
0:02:50 the dotting of the letters
0:02:53 now
0:02:54 what what makes sense about these
0:02:56 various narratives say the first word
0:02:59 etc
0:03:03 and it seems to be from the context
0:03:06 it seems to be they mean tashkir
0:03:11 the reason for that most likely and
0:03:13 there's even a narration but i have to
0:03:15 verify it i did not study that issue at
0:03:17 that point specifically in much more
0:03:19 detail
0:03:23 but people who are concerned with these
0:03:25 studies should go back to it some
0:03:27 there's even some narration if i'm not
0:03:29 mistaken if i'm political i know don't
0:03:31 take me on that and that even obeying
0:03:33 the cow started doting the poor eye
0:03:36 what is the origin of that nothing
0:03:39 so again
0:03:41 there's no doubt
0:03:44 so we excluded the dots of the of the
0:03:46 letters we know what is that
0:03:49 so what's the meaning of the first food
0:03:50 in the quran
0:03:51 and possibly away in the club
0:03:55 i think people have overlooked
0:03:58 the following facts first of all
0:04:01 hebrew the letters do not have any dots
0:04:03 for their own they say so
0:04:05 so but they don't have tashki because
0:04:07 they don't have the small the short
0:04:09 vowels they have the long words like
0:04:10 arabic alif wow yeah the long ones
0:04:14 so you have mal but you have don't have
0:04:16 mal so if what you write in english m a
0:04:19 a l or a with a with a cross on top of
0:04:22 it in the case of phonetic writing
0:04:24 along a
0:04:25 the short a is not it's
0:04:38 we don't know what's it
0:04:42 and hebrew was protected over the
0:04:44 tradition already over centuries and
0:04:46 millennia
0:04:48 hopefully quite well and there's no
0:04:50 reason to doubt that has been protected
0:04:51 reasonably way over history but then
0:04:55 after the catastrophe over there being
0:04:57 expelled from palestine after the
0:04:59 rebellion of the balka and the time of
0:05:01 hadrian specifically but before that
0:05:03 especially in that one
0:05:07 they felt the need
0:05:09 even the catastrophe really in time of
0:05:11 the mukha nasa was not that because many
0:05:13 people remained in palestine and the one
0:05:15 went to and then uh taken by the boko
0:05:17 haram
0:05:18 sufficiently in number that they could
0:05:20 even keep the language and keep the
0:05:22 pronunciation correctly over time
0:05:24 but that one the scattering from the
0:05:26 destruction of from hadrian was so
0:05:28 massive and also the times have changed
0:05:31 so much and the overwhelming power of
0:05:33 the roman empire and also the spreading
0:05:36 of christianity all of these things in a
0:05:38 complicated way
0:05:40 is
0:05:41 move the the scribes to
0:05:44 try to invent something
0:05:46 to
0:05:48 to make sure that the pronunciation is
0:05:50 correct
0:05:51 and then they did that that skill was
0:05:53 done in form of dots you can check now
0:05:55 any any old testament
0:05:57 uh heavy old testament
0:05:59 and you will see beside the the known
0:06:02 hebrew letters we can check in the
0:06:04 internet how their shape
0:06:06 their appearance they have dots on top
0:06:08 of them and bottom of them etcetera two
0:06:10 dots one dot three dots up down in the
0:06:12 triangular form and so on
0:06:14 these are the tashkeel so that skill was
0:06:17 dotting
0:06:19 that if he was nothing
0:06:23 my hypothesis now which has to be enough
0:06:25 to do some historical scrutiny if the
0:06:28 narration that obamacare is the one who
0:06:30 first taught them was five
0:06:33 even if that's not the case
0:06:38 in the case of being the first to
0:06:40 dramatically some subject some cream
0:06:44 and there are some some stories about
0:06:45 the the forms of dragon from kabu she's
0:06:48 having this daughting and so on
0:06:51 away in the quran before he became
0:06:53 muslim he became after battle he did not
0:06:55 catch mother but he became muslim before
0:06:58 and became the my main quran
0:07:03 was a jewish scholar and he was a high
0:07:05 level of scholarship
0:07:10 at that time already the thing by the
0:07:12 way the the jews i just mentioned a few
0:07:14 minutes ago
0:07:15 started like say in the
0:07:17 second maybe first century after
0:07:19 christ's second century and was almost
0:07:22 perfected maybe 200 300 after christ so
0:07:25 when islam came it was perfect it was
0:07:28 established technology
0:07:31 and almost certainly
0:07:34 did
0:07:36 they they did master that like any other
0:07:39 uh or went through the jewish madras and
0:07:42 he definitely went through the joke with
0:07:43 us there's no doubt that he went through
0:07:45 that even as she delivered scholarship
0:07:47 there's no doubt
0:07:51 so if he is the one who started that
0:07:53 then he must have said oh
0:07:56 there may be some people who are not as
0:07:58 good in arabic and under and then the
0:08:00 probable pronunciation let me not at
0:08:02 least my copy so it is the proper
0:08:04 conversation as i heard and i received
0:08:06 from
0:08:07 and repeated to him
0:08:09 or at least the version i repeated him
0:08:11 so he dotted it in that sense
0:08:13 meaning tashkeen using dots
0:08:16 the hebrew styles
0:08:19 some people say you know it is actually
0:08:20 later
0:08:21 and also we have the problems that later
0:08:24 maybe
0:08:32 some people
0:08:33 obviously they're trying to attribute
0:08:35 some some
0:08:36 some virtues or judge who doesn't
0:08:38 deserve maybe he he tried to
0:08:42 to make his his
0:08:43 his image nicer by claiming
0:08:46 as we know all tires like look at that
0:08:48 time
0:08:49 attire
0:08:50 and that and the enemy of islam and
0:08:52 muslim like
0:08:53 establishing the
0:08:54 king fahad
0:08:56 quran center in madina which produces
0:08:58 and prince
0:09:00 the most marvelous and beautifully
0:09:01 printed quran
0:09:03 that does not mean
0:09:04 believes in the quran
0:09:10 you have to present yourself to the
0:09:12 public as a pious one answer and give
0:09:14 yourself some some some islamic color
0:09:17 even if you are a tyrant
0:09:19 yeah it's not to be excluded i wouldn't
0:09:21 regard it as a really a world shuttling
0:09:23 uh problem if the hajjaj also the one
0:09:26 who was started or tried to
0:09:28 to make doting universal
0:09:31 so what is meaning from that time
0:09:34 who died in the late time of mine like a
0:09:36 year 32 until the time this happened
0:09:39 after hajjaj like the year hundreds of
0:09:41 the 70 years what is the doting mean i
0:09:44 would say most likely it meaning dotting
0:09:46 tashkeel in form of dots most likely in
0:09:48 in imported from the jews which is
0:09:50 perfectly fine people have perfected a
0:09:53 technique
0:09:54 and the language is similar to arabic
0:09:55 and they don't have they have they have
0:09:57 the usual harakat or arabic they have
0:10:00 them
0:10:02 unfortunately or maybe fortunately they
0:10:04 don't have these uh these uh these uh
0:10:07 that that's essentially what we have in
0:10:09 english uh we have in english a little
0:10:11 bit more we have the light a
0:10:13 men
0:10:14 we have men we have men we have man we
0:10:16 have one
0:10:30 may have something like that but anyway
0:10:32 at that time
0:10:33 they have
0:10:34 essentially the same tashkeep
0:10:36 either
0:10:39 the main castle although some
0:10:41 pronunciation and some tribes sometimes
0:10:43 make a difference between the main
0:10:45 customer and the half kaswa like men and
0:10:47 men or something like that but this is a
0:10:49 minor value and this is you see also in
0:10:51 the quran reading in the alif we have
0:10:54 for example uh
0:10:56 you have in the reading of verse you
0:10:57 have for example you have for example uh
0:11:00 in places uh you say for example
0:11:03 and have some reading about things
0:11:05 somebody somebody didn't go over the
0:11:07 quran say
0:11:08 with an inclination to move to the
0:11:11 something like that but this is mine
0:11:13 obviously i guess it's just minor
0:11:15 phonetical pronunciation the main
0:11:17 phonetic one in arabic essentially
0:11:22 that's it and the same in hebrew so it
0:11:25 is reasonable to import that and use it
0:11:27 but then
0:11:28 there's a problem with the arabic
0:11:30 writing with the dots the intrinsic dots
0:11:32 of this called the intrinsic dots of the
0:11:35 of the characters
0:11:39 it could mix up with these dots so what
0:11:41 to do what to do
0:11:46 people later i don't know how the
0:11:48 transition happened we have i don't
0:11:50 think there's any historical things
0:11:51 about that mostly they say okay
0:11:53 this will confuse you the daughter in
0:11:55 the heart so what to do instead of two
0:11:57 dots on top of something we connect the
0:11:59 two dots and they're like a slash that's
0:12:01 what we've had
0:12:02 and three dots which will move with a
0:12:04 bomb we make it like a like a uh
0:12:07 like a hat or then turn it later into a
0:12:10 wall and so on so they change the form
0:12:12 from the dots into the harakat we have
0:12:15 now
0:12:16 and possibly made they abolish the three
0:12:18 dots and they instead substituted a wall
0:12:20 for a small wall and things like that
0:12:23 that was a transition later because it
0:12:25 turns out to be it is for
0:12:28 you for remember that in the uh starting
0:12:30 the year 60 70 80 most muslims are now
0:12:33 known arabs and they are in arabic a
0:12:35 second language
0:12:36 and uh and uh even the muslims of the
0:12:39 north outside arabia are nabat and
0:12:41 nabata having actually even before
0:12:43 before islam yeah
0:12:45 a dialect which is not really high
0:12:47 arabic zero arabic and so on so you
0:12:50 cannot rely on on on the people's sense
0:12:53 and
0:12:54 and uh and the
0:12:56 mastery of arabic from birth on uh to
0:12:58 distinguish these things so you have you
0:13:00 have to adjust to this reality so i
0:13:02 think that's what the terms of these the
0:13:04 so the nothing mentioned
0:13:06 later i think it's the
0:13:09 most probable not with attitude but with
0:13:11 highest probability
0:13:13 that later dotting is almost certainly
0:13:17 related to tashkeel and the word dotting
0:13:19 is used because it was originally
0:13:21 imported
0:13:22 uh from hebrew
0:13:24 which has developed that into a high
0:13:26 level of sophistication which is no
0:13:27 problem
0:13:31 from people
0:13:32 who have
0:13:50 and that place is not the high arabic
0:13:51 place
0:13:53 the
0:13:54 more high arabic would have been south
0:13:56 arabia
0:13:57 the so-called muslim
0:14:00 script i can't put you down with some
0:14:02 some examples
0:14:03 which has nothing to do with no shame
0:14:05 you cannot recognize because most of you
0:14:07 have studied quran in madras and so on
0:14:10 you recognize the arabic shape these are
0:14:12 completely different shapes a similar
0:14:14 movement for ethiopian and and african
0:14:16 shapes and things like that but that
0:14:19 they did not for reason allah knows
0:14:21 better maybe part of the miracle in the
0:14:23 quran they did not import although there
0:14:25 is a closure to be hacked to the higher
0:14:27 arabic although it's another variation
0:14:32 but somehow
0:14:35 and syriac although it is far away from
0:14:37 arabic than the south arabic
0:14:40 of hemia and so on yes the old arabic
0:14:42 mohamed may be far away but
0:14:44 at the time before like the same time or
0:14:46 the arabic script was developed like
0:14:48 let's say three centuries two centuries
0:14:50 four centuries before islam
0:14:53 the south was speaking essentially the
0:14:54 arabic of the north with some variation
0:14:57 and
0:14:58 a and modification like instead of
0:15:00 bakara they say
0:15:01 things like that but there's very little
0:15:03 modification
0:15:05 and we don't have any report that the
0:15:07 sahaba there were other people going to
0:15:09 the yemen or the people coming from
0:15:10 yemen to madina and going to sham for
0:15:12 fighting had any difficulty
0:15:14 communicating with the people of the
0:15:15 north of any significance yeah there
0:15:17 were variations and variations of of
0:15:21 of of
0:15:22 the alex and so on but not to the
0:15:24 extreme i think the variation with here
0:15:26 and about is bigger
0:15:28 so somehow
0:15:30 the script of hera is the one who was
0:15:32 imported to makkah and the one which is
0:15:34 the quran came down with it not the one
0:15:38 for wisdom of allah we don't know maybe
0:15:40 something miraculous behind the scene
0:15:42 something metaphysical which we we
0:15:44 we can only see the physical side of it
0:15:46 in the development
0:15:48 if you look at the muslims maybe it's
0:15:49 not it does not
0:15:52 adjust very well for the quranic
0:15:54 revolution we don't know this is purely
0:15:56 speculative
0:15:57 but here i think adjust very nicely
0:15:59 especially with this the intrinsic
0:16:01 dotting of the letters and the lack of
0:16:03 test
0:16:05 now
0:16:09 is the problem
0:16:10 but this again is really not a problem
0:16:13 it may be a problem which comes to the
0:16:15 arab to the end of the words
0:16:17 internally the internal part of the
0:16:19 world is not a problem like for example
0:16:21 uh let's say florida well fajr while
0:16:24 they are in asheville
0:16:26 you can read and water while winter
0:16:29 water with fatiha or winter it's too
0:16:31 very linguistic variation of water
0:16:33 meaning
0:16:34 odd instead of odan even or waiter is
0:16:36 odd or single and the uh and even is
0:16:40 whatever shepherd
0:16:42 is is
0:16:43 uh
0:16:44 is even
0:16:49 okay so what our winter doesn't make any
0:16:52 difference the question is that at the
0:16:54 end of the words it may affect
0:16:57 the alap
0:16:59 is it is it an is it an is it is it is
0:17:03 it nominative is it accusative is it
0:17:05 that if it is degenerative and may
0:17:07 affect the meaning
0:17:09 but look at it in all places the quran
0:17:11 the various places of possibility
0:17:15 the same life with the influencing
0:17:17 daughter if you go there and change the
0:17:18 air up
0:17:19 either you get utter nonsense or you get
0:17:22 another variation of the meaning which
0:17:23 may make sense let me give you another
0:17:25 aspect
0:17:26 and who said that the the if the quran
0:17:29 is a revelation that allah is not
0:17:30 capable of allowing these two readings
0:17:32 so you have two possible readings
0:17:35 and also possible meanings
0:17:38 so one
0:17:40 one apparently sentence
0:17:42 gives you two aspects of a certain more
0:17:44 complex reality yeah wouldn't that be by
0:17:47 the water
0:17:48 the additional narrations or the
0:17:50 additional um
0:17:52 recitations wouldn't they be
0:17:54 transmitted through the water
0:17:57 leave the and now i'm just saying
0:17:58 if it is exist let's just just make it
0:18:01 purely if it exists it exists we have we
0:18:04 have various readers for example certain
0:18:06 places where they have variation they
0:18:07 can water all winter this is narrated
0:18:11 but all of them say one week
0:18:25 and interestingly
0:18:26 another
0:18:38 the other reading possible reading
0:18:39 linguistically by another tashkeel is
0:18:41 that
0:18:44 as in apostle nobody will be punished as
0:18:46 his punishment
0:18:48 meaning the kafir and the general
0:18:50 reading of all the readers
0:18:54 nobody
0:19:02 the other one
0:19:04 nobody will be punished like his
0:19:05 punishment for the one who is being
0:19:06 punished
0:19:07 the second one has been narrated by
0:19:09 nobody said it could have made a perfect
0:19:12 meaning but i will never read with that
0:19:14 because i have not don't receive it from
0:19:16 and nobody has read with that because
0:19:18 quran is being by narration not by by
0:19:21 just linguistic possibility
0:19:23 that's what i said
0:19:26 in that case the first reading which is
0:19:28 the standard reading
0:19:34 will punish punishment which nobody
0:19:36 can't punish like him it's clear they
0:19:38 correctly benefit the reason nobody
0:19:39 can't punish cycle of iran and nobody
0:19:41 can tie down like a lot
0:19:44 the other reading does not does not add
0:19:47 any really
0:19:49 so nobody narrated it for example but
0:19:54 if you if you read it or you by mistake
0:19:57 you read it and so on you still haven't
0:19:59 have a good meaning for it
0:20:01 that the kafir would be punished the
0:20:02 punishment which nobody would vanish
0:20:04 like him yeah because the one who
0:20:05 punishing him is the one who punishes
0:20:07 the punishment nobody will be able to
0:20:08 punish but it is it doesn't add anything
0:20:11 significant
0:20:12 so we'll come to tawata now so even in
0:20:16 that
0:20:19 there's
0:20:20 little doubt
0:20:22 that even a variation there
0:20:24 if it makes good sense and give another
0:20:26 aspect of the meaning
0:20:28 is
0:20:31 can be assumed to be divinely intended
0:20:36 okay
0:20:37 so it is through the claim it is not
0:20:39 called honor it is not the reveal it's a
0:20:40 mistake it's to start with from
0:20:42 philosophical and fundamental point of
0:20:44 view
0:20:46 now
0:20:47 the other question that should i read
0:20:49 that way should i use such a reading is
0:20:52 that is that permissible from you such a
0:20:54 reading
0:20:55 and
0:20:56 and uh
0:20:57 and uh
0:20:58 attributed to a quran
0:21:00 i would i would uh hold the whole this
0:21:03 time because they the classical scholar
0:21:05 said for a reading to be a permissible
0:21:07 or acceptable as a quran is that it has
0:21:09 to be
0:21:10 fitting with the rothmania script even
0:21:14 if only in a possibility like foreign
0:21:28 say because the mad the the soft letters
0:21:31 in arabic matters
0:21:33 you you can be
0:21:35 easily ignored or this is clear even in
0:21:38 the writing
0:21:40 is i think as a rahman and nobody is a
0:21:42 rahman
0:21:56 is
0:22:02 so the scholars conclude from that by
0:22:04 necessity that
0:22:05 you can add them and distract them if
0:22:08 narrated they come and they will come to
0:22:09 the second condition
0:22:10 without uh
0:22:12 being uh going out of south side of the
0:22:14 quran
0:22:15 that's what they mean
0:22:17 there's a possibility that it fits the
0:22:18 script because the script is having the
0:22:20 possibility of against the destruction
0:22:22 of the intrinsic dotting and the
0:22:24 possibility of adding and substracting
0:22:26 alif wow and yeah
0:22:29 the the the soft ones the extension ones
0:22:32 Music
0:22:35 all right yeah there's no health there's
0:22:37 nothing
0:22:38 no rahim
0:22:42 and so on
0:22:44 so so that's the first condition second
0:22:46 condition it has to be uh narrated
0:22:49 it has been reported
0:22:52 with a connected reliable it's not it is
0:22:55 it has to it has to go all the way to
0:22:57 the raft outside
0:22:59 these are the condition for that for
0:23:01 that
0:23:02 so if it is not reported even if it fits
0:23:04 throughout many uh
0:23:07 uthmani uh writing
0:23:10 alan
0:23:11 then uh it is called singular reading
0:23:13 and uh they regard it it's not the quran
0:23:16 that's that's what they concluded and we
0:23:18 have a historic case that in the in the
0:23:21 fourth century a man called evil
0:23:24 famous leader
0:23:26 chose to read the surah in swords yusuf
0:23:29 when the brothers reviews have left him
0:23:31 and the quran says for namaste whether
0:23:34 he come when he gave up that they would
0:23:35 listen to them because they said please
0:23:37 take one of us instead of you instead of
0:23:39 beijing
0:23:40 i mean take a take someone of us his
0:23:43 father is an old man he will collapse he
0:23:45 knows this girls this young boy is gone
0:23:47 take one of us and said say how can i
0:23:49 take anyone for they don't commit any
0:23:51 crime you know that plot of you sir no
0:23:53 no no there's no way and they tried
0:23:55 every way of thick in the book there's
0:23:56 no way to persuade yousef to to let
0:24:00 me lose most likely
0:24:02 must have been laughing at that time
0:24:04 because he was he knows about the plot
0:24:06 with you
0:24:07 and then who they gave up and then they
0:24:09 they they left
0:24:12 talking to each other
0:24:13 Music
0:24:29 this this invention booth
0:24:34 was a great arabic
0:24:37 specialist and have an enormous arabic
0:24:39 taste and such a style almost close to
0:24:41 the quran beauty
0:24:43 because he just derived from the quran
0:24:45 the beauty of expression
0:24:47 he said this idiot does all that he said
0:24:49 he did not say discover
0:24:51 insisted
0:24:53 you can't because if you remove the dots
0:24:58 they are very young
0:25:02 what's
0:25:03 look at this
0:25:04 look at this idiot
0:25:06 what is the benefit of knowing that they
0:25:08 started to talk to each other and say
0:25:11 what they should we say to our father
0:25:12 about this calamity while they're
0:25:14 writing them it doesn't add anything to
0:25:16 the story why najib makes sense
0:25:20 now we are stuck and the oldest one said
0:25:22 no no no i'm not going to go back go to
0:25:24 your father say your son
0:25:25 and ask verify as witnesses what i'm
0:25:28 saying here until he gives me send me a
0:25:29 permission to go back but i'm not going
0:25:31 to go back that makes sense make much
0:25:33 better sense
0:25:34 so this idiot i'll say this i wouldn't
0:25:36 say this catherine this time
0:25:39 they made their
0:25:41 a session of a court session for him and
0:25:44 forced him to
0:25:46 to recount and repent otherwise they
0:25:48 declare him catholic anyway i wouldn't
0:25:50 go to this extreme
0:25:52 i said did you see him
0:25:56 i'll let you save him
0:25:58 because there's no good reason for that
0:26:00 it doesn't add anything to the problem
0:26:02 but doesn't mutilate the quran either
0:26:09 so i would say
0:26:10 this issue
0:26:13 i think some you can't blow it out of
0:26:15 proportion you can get it lesser than
0:26:18 its proportion
0:26:21 i wouldn't go overboard with it i would
0:26:23 say
0:26:24 it is
0:26:26 all these are uh
0:26:28 are intended or may be intended and one
0:26:31 one good verification a way to say which
0:26:32 one are intended is that how much or
0:26:34 what which one is is being is being
0:26:37 narrated
0:26:39 what has been narrated
0:26:41 now the question of narration there's
0:26:42 also a general fiction that these days
0:26:44 seven readings or the 10 reasons
0:26:49 the problem
0:26:50 is
0:26:52 from whom this reading has been taken
0:26:55 now the imam himself
0:26:56 has been taken from various mushrooms
0:27:00 we don't know about his methodology did
0:27:02 he show us from the show or did they
0:27:04 agree on certain because every imam
0:27:07 they agree almost every in the quran let
0:27:09 us face it they claim that their
0:27:11 variation has reading
0:27:14 let me just that's just aberration
0:27:15 reading first
0:27:16 let me address that most validation
0:27:18 readings
0:27:22 the way you do it musically
0:27:24 like
0:27:25 how long you stretch an a
0:27:27 what about
0:27:29 lean six
0:27:31 six finger movements or four and so on i
0:27:33 would discount i don't i wouldn't
0:27:35 frankly i wouldn't bother about that
0:27:37 this adds to the beauty of that although
0:27:40 the scholars of the reading claim that
0:27:42 is this is important for beauty of the
0:27:44 quran it's revealed like that i would
0:27:46 say this is going to extreme it the
0:27:48 revelation contains that allows that i
0:27:50 don't think it's a compulsory in the
0:27:52 sense that you are sinful or a criminal
0:27:54 or by writing in the quran
0:27:59 and some people criticize washington
0:28:02 making long long extension longer than
0:28:04 this
0:28:09 that's ada most of it said that but
0:28:11 there are differences in far surf
0:28:28 from various from various statements of
0:28:30 him
0:28:32 specifically we know that he said here
0:28:34 is only what he has heard from so many
0:28:36 people that has started for him
0:28:42 is um
0:28:48 yeah i think he's
0:28:50 or he's a junior tabi so he met
0:28:53 i'm not sure if he met some sahaba
0:28:57 but he met numerous people
0:28:59 who themselves have taken voyeur
0:29:01 standards
0:29:02 so someone could say
0:29:04 as like i i i was like a measuring stick
0:29:07 because he said clearly he will never
0:29:09 read except what he has not heard from
0:29:11 al-qaeda
0:29:13 from everyone although he has in mataram
0:29:15 ada
0:29:17 thinks which differentiator for example
0:29:20 he has the code that
0:29:22 is that
0:29:24 put into letters and merging them
0:29:26 together even if they are separated with
0:29:27 hawaii we know that
0:29:29 the usual israel like for example um
0:29:32 Music
0:29:35 we have a scramble we don't have this
0:29:36 camera example
0:29:53 a super and the next letter of the first
0:29:55 letter of the next word is the same
0:29:56 letter so you can put them together and
0:29:58 make sure that in pronunciation
0:30:04 i know no examples coming from my mind
0:30:17 even if the end letter of one word is
0:30:18 having
0:30:20 and the next
0:30:23 nobody will do islam usually in the most
0:30:25 arabic conversation
0:30:28 to drop that haraka and merge the two
0:30:30 gem and make shadda
0:30:33 it doesn't know
0:30:42 and the second letter is having haraka
0:30:45 but that the first letter
0:30:46 is is is
0:30:49 and the second letter is the same letter
0:30:51 with another haragawa what is it there
0:30:53 nobody does
0:30:54 because it is
0:30:56 plenty of that is unlikely that he took
0:30:58 that from torah so he regarded that as
0:31:01 a matter of beautiful pronunciation or a
0:31:03 matter of musical is regarded as as
0:31:06 musically acceptable or something like
0:31:08 that and he may have heard some arabs so
0:31:10 he regarded us as permissible
0:31:12 ah that's at that condition for reading
0:31:14 it should be acceptable as an arabic
0:31:16 possible reading allowed by the arabic
0:31:18 language
0:31:19 at least even if it's one it's a one one
0:31:22 of its acceptable dialects one is the
0:31:24 fossil dialects
0:31:27 so uh
0:31:28 so even abu lada but as in ada as
0:31:44 attributing their punishment to allah or
0:31:47 their passive reform attributed
0:31:48 eventually to the punished one
0:31:51 that uh that he
0:31:52 pronounced clearly that he will never
0:31:54 read anything which he did not take from
0:31:55 from the majority of the old from the
0:31:58 calf or from the
0:31:59 public from everyone
0:32:01 we can't take him in virtual roof we
0:32:03 can't take him as a measure what is
0:32:05 really by toronto but it's not
0:32:07 necessarily really that every every
0:32:09 single reading from the seven every bit
0:32:12 there and every one piece of partial
0:32:14 roof is going through the water it may
0:32:16 be going to one year to one or two
0:32:17 channels of narration there is no
0:32:19 necessity no it's not
0:32:22 no no no reason to believe that because
0:32:24 we don't know if the imam
0:32:26 insisted on the water or not we know for
0:32:29 example that
0:32:30 which is a master madani reading had at
0:32:33 least four or five shaykhs
0:32:36 is that toronto and we don't know if he
0:32:38 insisted to take only what they agreed
0:32:41 upon maybe he issues from one of them
0:32:45 his methodology is not very clear
0:32:47 as far as i know
0:32:49 according to my limited knowledge there
0:32:50 i'm not specialist of reading but
0:32:53 it's not clear that
0:32:55 they said he read on this on this on
0:32:57 this on this
0:33:00 we found we find for example uh like the
0:33:03 illegals say this one reader that on
0:33:05 this and this and yesterday for example
0:33:07 this one has that
0:33:13 from these four for example
0:33:15 and another people took us from these
0:33:16 four and others for example another
0:33:18 other mix usually they take for more
0:33:19 than four usually have more than sheikh
0:33:22 and they see the other either they have
0:33:23 variations so where the variation comes
0:33:26 from
0:33:27 maybe the variation is from these four
0:33:29 original
0:33:32 so to summarize
0:33:34 i would not bother about this variation
0:33:36 very much i would say whatever has come
0:33:38 from variation or we can construct which
0:33:40 fits all these three principles it has
0:33:42 to it has to fit the writing
0:33:46 even with it with a probability meaning
0:33:49 if if we
0:33:50 if we remove the intrinsic dots and put
0:33:53 intrinsic dots number one secondly if we
0:33:55 allow us to remove or add the soft
0:33:57 letters
0:34:00 which is evidenced by necessity by
0:34:01 rahman rahman etc
0:34:11 actually we should have been reading
0:34:13 rahman but because all
0:34:15 reader without exception
0:34:18 would
0:34:23 we have to comply and add that alif
0:34:26 uh mentally report in pronunciation
0:34:29 while marik the majority read malik not
0:34:31 malik so the reading of house is
0:34:34 is
0:34:35 is alice this uh as i discussed either
0:34:38 if you remember we discussed in the in
0:34:40 the beginning
0:34:42 i prefer ma malik definitely
0:34:45 because marik will will
0:34:52 which is uh
0:34:53 fit through the principles of general
0:34:54 readings does not give so much extra
0:34:57 meaning like marik because malik is
0:35:14 the king and the ruler in addition to be
0:35:16 just the owner
0:35:18 which is malik for example
0:35:21 so
0:35:22 i would i would put the general
0:35:23 hypothesis all of these variations and
0:35:26 as far as they are valid
0:35:28 and cannot be rejected on on compelling
0:35:32 ground
0:35:35 we can assume that they are intended in
0:35:36 generation
0:35:38 if someone came otherwise
0:35:40 they are village they are quran they
0:35:41 entered the revolution
0:35:42 otherwise he has to bring the evidence
0:35:44 like in the case of uh
0:35:46 image from booth
0:35:48 when the guy gave up they they moved
0:35:51 they they they got they got away juno
0:35:54 won
0:35:56 uh
0:35:57 nojobian instead of uh najib instead of
0:36:00 the discussing with each other which is
0:36:01 clearly uh indicated by the next ayah uh
0:36:04 najib one riding their their comments
0:36:08 yeah maybe they were maybe they were
0:36:10 adding their donkeys
0:36:11 that doesn't give us any any relevant on
0:36:14 it so could say we should reject that
0:36:16 one as a singular reading
0:36:19 but declare him to be a kafir and may
0:36:21 make a a causation to try him and and
0:36:24 threaten him with execution if he
0:36:26 doesn't listen i wouldn't go that far
0:36:29 but at that time the people were
0:36:31 was stuck-minded in these things you
0:36:33 kind of cannot believe that because the
0:36:35 quran has such holiness and protection
0:36:37 nobody want to approach but but i think
0:36:40 it's an extreme
0:36:42 it could be maybe
0:36:44 maybe it is it's one of the possibility
0:36:46 of intended by the quran and unless we
0:36:49 find for example an initial parchment in
0:36:52 which we found the space specifically or
0:36:54 this ayah and it is dotted as najib only
0:36:58 but maybe not in that place maybe it's
0:36:59 physically not telling us don't read it
0:37:02 otherwise otherwise
0:37:04 i would declare mr vision as maybe as an
0:37:07 idiot but not as a cuffs
0:37:12 Music
0:37:21 Music
0:37:51 foreign
0:37:52 Music
0:38:05 so
0:38:13 Music
0:38:22 you