Transcription
Peace and blessings be upon the most noble of messengers, and mercy from God to the worlds. O God, the teacher of Adam with names, teach us, and O the one who made Solomon understand the language of birds, make us understand. O God, there is no might nor power except with You. O God, make our deeds purely for Your noble countenance, and grant us success in every deed that brings us closer to You, O Most Merciful, O Most Compassionate. To proceed, brothers and sisters, students of knowledge everywhere, welcome to the third meeting of our review and lesson in the book "Al-Muktafa fi al-Waqf wa al-Ibtida" by Imam Abu Amr al-Dani, may God have abundant mercy upon him. We are still discussing the scientific value of the book "Al-Muktafa," and I emphasize an important point: the goal is not to finish reading the book and achieve that in a short time, but rather the goal is how to benefit from this book. For these scholars wrote these books not just for reading, but so that we may benefit from them and understand the principles of this science. In the previous two lessons, I spoke about the virtue of the science of Waqf and Ibtida, this was in the first lesson, and the importance of this science. I mentioned that this science has a great virtue, as it is a requirement of Tartil, it is the etiquette of the Quran, and it is what reveals the aspect of miraculousness. It is the Sunnah of the reciters, which they adhered to and did not deviate from since the revelation of the Holy Quran. Thus, efforts were made in it throughout centuries and decades. I mentioned that the efforts of the predecessors in compilation relied on generalization and general indications. The beginning of compilation in this science, the beginning of writing in this science, from the second half of the first Hijri century or the end of the first Hijri century, was a beginning that relied on generalization, on generalities, on indications, on mentioning the pauses in some verses. There was no division, no systematization, and not many rules, as appeared over the centuries and ages. Therefore, we find that this science, its compilation developed in the third and fourth Hijri centuries. It became clear to me from reading the books of the predecessors that the scholars of the second century were hesitant to use terminology for the pauses. Therefore, we find Imam Abu Yusuf, the judge, the student of Imam Abu Hanifa, Imam Abu Yusuf the judge, who passed away in the year 184 AH, meaning 184 AH. It is mentioned about him by Imam al-Sakhawi in his book "Jamal al-Qurra wa Kamal al-Iqra" that he disliked or believed that using these terms that we use now, such as "perfect pause," "sufficient pause," "good pause," "deficient pause," or "ugly pause," was an innovation. He believed that whoever uses these terms or these descriptions for the pauses in the Holy Quran is an innovator. If this indicates anything, it indicates the hesitation of the early scholars in their adherence to and etiquette. That is, the hesitation in using these terms stemmed from their etiquette and reverence for the Book of God Almighty. This reminds me of the stance of the honorable, famous reciter, Sheikh Muhammad Rif'at, the well-known Egyptian reciter, when he was offered to recite the Quran on Egyptian radio in the past. He initially hesitated, thinking that reciting the Quran through a microphone was forbidden. If this indicates anything, it indicates piety and that dealing with the Book of God Almighty, whether it is in using certain terms for pauses, or reciting the Quran, or interpreting the word of God Almighty, requires piety and hesitation. Perhaps this is also from God Almighty's preservation of His Book. God Almighty says: "Indeed, We have sent down the Reminder, and indeed, We will be its preservers." And from God Almighty's preservation of His Book is that He instills in the hearts of His believing servants reverence for His Noble Book. Therefore, we find our fathers and mothers, and even those who were illiterate among them, dealt with the Book of God Almighty with reverence. If they found it on the ground or in a low place, they would raise it up without their knowledge or without studying jurisprudence. So, we must pause with these Imams and understand what led Abu Yusuf to hesitate in using these terms for the science of Waqf and Ibtida. Of course, Imam al-Sakhawi responded to this matter in his book "Jamal al-Qurra." Abu Yusuf the judge believed that when we say, for example, "this is a deficient pause" or "this is an ugly pause," the word on which we pause is somehow affected by this term. This, God knows best, is what made Abu Yusuf the judge hesitate to use these terms. And we also benefit from what Abu Yusuf mentioned, that these terms were present among the scholars of the second Hijri century. I mentioned in the past two lessons that Abu Hatim was the first to mention these terms. Based on what Abu Yusuf the judge said, it seems that these terms existed before the birth of Abu Hatim al-Sijistani. Abu Hatim al-Sijistani passed away in the year 255 AH, meaning 255 AH. This was the beginning of compilation and the beginning of establishing terminology in the third century, and also in the fourth century at the hands of Imam Abu Hatim al-Sijistani and his student, Imam Ibn al-Anbari, as well as Imam Abu Ja'far al-Nahhas, and also Ahmad bin Aws al-Hamadhani. Imam Ibn al-Anbari passed away in 328 AH, Ahmad bin Aws al-Hamadhani in 333 AH, and Abu Ja'far al-Nahhas in 338 AH. These three scholars and those who came after them, including Imam al-Khaza'i. In truth, we can say that the fourth Hijri century witnessed a flourishing of compilation in the science of Waqf and Ibtida, and a flourishing of establishing rules and expanding terminology at the hands of these Imams whom I have mentioned. Perhaps some brothers will say that what you are mentioning now has been mentioned before, but I repeat it because some brothers were absent from our lessons. And I emphasize a very important matter, which is the matter of a student of knowledge limiting themselves or those following us to listening to recordings. No, I urge you to follow up and take notes from the beginning. Let these recordings be for those who were absent due to difficult circumstances. Knowledge must be sought. Knowledge must receive your attention. So, let's consider listening to recordings as a last resort, and the original is to follow along during the lesson. We also mentioned that this four-part division witnessed systematization, refinement, and clarification at the hands of Imam Abu Amr al-Dani. He organized it and adhered to it in his book from beginning to end. We also mentioned that meaning and grammar are the two wings of Waqf. Waqf is based on meaning and grammar, especially meaning. Meaning takes precedence over grammar because not everything that grammatical structure permits is permitted by the interpreters. So, it is permissible for us, because we do not count and we cannot determine that this is a pause, or this is a perfect pause, or a sufficient pause, or a good pause, or a deficient pause, or an ugly pause, except after we confirm the correctness of the meaning and know the meaning according to the interpreters. And this, O brothers and sisters, O students of knowledge, these are the principles of knowledge. For every science, there are principles. If we know these principles, we can judge Waqf and Ibtida, especially what we see these days of numerous pauses that some reciters strive for. If you know the principles of this science, you can judge the pause as acceptable or rejected. And among what is worth noting, and this is a sad matter, unfortunately, is the general pronouncements on the methodologies of scholars, in general and universally. And this is not from knowledge at all. Therefore, we find, for example, some say the pauses of Imam Nafi' are weak pauses, or there are many weak pauses, or the pauses of Imam Ya'qub are contrived, or the pauses of Imam al-Hubti are all weak or rejected. These are generalizations and fabrications that are considered fabrications against the Imams, and only the ignorant, who are beginners in knowledge, say them. So, to be strict, and also among these generalizations, for example, we say that Imam al-Dani is strict in his pauses. No, Imam al-Dani established principles and foundations in his book and followed them. Therefore, O brothers and sisters, O students of knowledge, just as jurisprudence has schools of thought, and just as grammar has schools, there is the school of Basra, the Basrians and the Kufians, and also in interpretation, there are schools of interpretation by narration and interpretation by opinion. Similarly, for Waqf, there are schools. There is Imam al-Dani, Imam Ibn al-Anbari, and Imam al-Sakhawi. These noble scholars only take the firm positions and do not seek concessions in Waqf. That is, we do not find with Imam al-Dani, as we will mention shortly, God willing, pauses of explanation, or pauses that involve a lot of estimation, or require implication, or involve a lot of omission. These are not the school of Imam al-Dani. Rather, we find with Imam al-Sajawandi, and also with al-Jabari, and also with al-Hubti, leniency and tolerance in pauses. We find with Imam al-Sajawandi, for example, some pauses that rely on intuitive reasons. And intuitive reasons, for example, I give you an example. Ibn Sa'dan, and Ibn Sa'dan passed away in 231 AH, meaning 231 AH. He says in the verse: "And when you said to him on whom God had bestowed favor, 'Keep your wife to yourself and fear God.'" He said, "Pause here for reverence, then begin: 'and You have bestowed favor upon him.'" He mentioned this pause here, for reverence, meaning to separate God Almighty's favor from the favor of His Prophet Muhammad, peace be upon him. This is for reverence. And of course, intuitive reasons are very numerous with al-Jabari, as I mentioned to you, and also with al-Sajawandi. So, we must know these schools of thought. And there is also the modern school, which is followed by the Quranic Manuscripts Committees now. And this school, which is followed by the Quranic Manuscripts Committees, has taken from the school of Imam al-Dani and has also taken from the school of al-Sajawandi. That is, it has benefited from both schools. So, when we say, for example, "The pauses of Imam al-Hubti are rejected," how can we say this? Imam al-Hubti's pauses are 9,945 pauses. This number, meaning 10,000 minus 55 pauses. Of this number, for example, 20 pauses are problematic, meaning the problematic pauses with Imam al-Hubti do not exceed 20 pauses. So, we judge all these pauses because of these pauses of Imam al-Hubti. This is injustice, and this is fabrication. And I say this is haste in judging the efforts and choices of these Imams. Imam al-Hubti's pauses have been relied upon in the Maghrebi manuscripts for six centuries. He passed away in 930 AH. Muslims in the Arab Maghreb countries, in African countries, and in many regions recite with these pauses and recite from these manuscripts that have adopted these pauses. It is true that we can say that some of Imam al-Hubti's choices have issues, some of his choices need, for example, contrivance in derivation and justification, some of his choices are not in accordance with the majority of scholars or the majority of interpreters. Yes, this is true. But to judge these pauses in general, then, a student of knowledge, an impartial student of knowledge who wants to establish this science, as we said, and you are now criticizing Imam al-Hubti in all his pauses and rejecting all his pauses, how many books have you read in the books of Waqf and Ibtida? How many interpretations have you read in the books of interpretation? How much have you referred to the books of the predecessors and to the sayings of the grammarians and the sayings of the interpreters? Knowledge is give and take. Knowledge, and there is also a difference, and this is an important thing I want to emphasize at the beginning of our reading of the book "Al-Muktafa." There is a difference between what is permissible and what is relied upon. For example, if I am asked about a pause, or I am asked about many pauses, I mention the methodologies of scholars in these pauses and what they mentioned in their books. That is, I convey to the questioner the ijtihad of these scholars. This one said this, and this one narrated that, and this one relied on this. And there is a difference between studying these permissible pauses, or apologizing for those who said them or paused on them, and between reciting them and relying on them. That is, studying, justification, and apologizing. There is a difference between that and what is relied upon. Therefore, these pauses for which I apologize, justify, or derive, and mention the sayings of scholars, I do not recite them, nor do I teach them. So, a student of knowledge must have broad-mindedness. And in truth, these problematic pauses or these weak pauses have helped me greatly in knowing the sayings of the interpreters and knowing what has been said about this verse from the sayings of scholars. And as I told you, there is a difference between study. Therefore, we find even the jurists say, "And what is relied upon in our school of thought." The word "relied upon" means what the scholars have agreed upon or what they have seen to be acted upon. Therefore, even among the Maghrebis, there is what is practiced. There are correct interpretations among the Maghrebis, but they are not acted upon. And the matter is flexible. The matter is flexible. And I say the matter is flexible. This is not my own statement, but this statement is also from the scholars of Waqf and Ibtida, as will become clear to us during our reading of the book "Al-Muktafa." In truth, these matters must be pointed out. So, you mentioned that it is necessary to know the principles of this science, which is the science of Waqf and Ibtida, so that we can study Waqf and place Waqf in its proper place. Does this Waqf depend on interpretation or on meaning? And does this meaning have an effect from the effects of the Salaf? If so, then we are not to exercise our own judgment, because if the narration is sound, then analogy and reasoning are invalidated. Take this as a rule, and God willing, we will also discuss the transmitted Waqf, the transmitted Waqf, which relies on a narration in interpretation, or is said by the majority of scholars, based on a text or a narration in interpretation. Then, it is not for us to say otherwise. And what is an example? Like the pause at the verse: "And they made its people honored ones, abased." And I mentioned this example in the previous lesson. And God knows best, Ibn Abbas, may God be pleased with them both, mentioned that the verse: "And thus they do," from the saying of God Almighty, "And there is no text or narration from the Salaf that says otherwise." So, the pause at the verse: "And they made its people honored ones, abased," is a perfect pause, as Ibn Abbas said. There is a difference between what is permissible and what is indicated by the apparent meaning of the verse. This is a rule we record. There is a difference between the pauses for which there is a text and what the apparent meaning of the verse indicates. If it contradicts a text, or contradicts the consensus of the Salaf, then it is rejected. And if the apparent meaning of the verse aligns with or falls under what our righteous predecessors said or agreed upon regarding the meaning of the verse, and the interpreters agreed upon it, then there is no harm or problem in accepting it. These are rules and principles that we must pause upon, and they are the essence of reading books, as we said. Now, we can start the book of al-Dani in the afternoon and finish it at night. And then, after we have finished, this is not the essence, nor is it the goal. Before we enter and begin reading the book, we must know the reasons for disagreement or the aspects of disagreement among the interpreters regarding Waqf and Ibtida, regarding Waqf and Ibtida. So, our focus and discussion now are on everything related to Waqf and Ibtida. And it is true that we might lengthen the pauses in the interpretive aspect, but not in the general interpretation. Rather, in the interpretive aspects that concern Waqf and Ibtida. We must pause upon these so that, as we said, we can establish ourselves, understand the principles of this science, and resolve many issues. So, the first reason for the disagreement of the interpreters regarding Waqf and Ibtida is their disagreement [clears throat] or the disagreement of the narrations recorded from the Salaf regarding the meaning of the verse. Record this. So, the first reason. The second reason, we said, is their disagreement in the meaning of the word. For example, the verse: "Had We intended to take a pastime, We would have taken it from near Us. If We were to do [so]." If we consider here that "ma" means negation, meaning "we were not to do so," then the phrase "we were not to do so" is an independent sentence, and we pause at "We would have taken it from near Us." And you will find this pause also with Imam al-Hubti. And whoever said that "inna" here is conditional, then it is not permissible to pause, because the speech would be about precedence and subsequence. That is, if we say that "ma" is negating, we pause. And if we say that "inna" means "ma," because it is not hidden from us that "inna" can mean negating "ma," as in the verse: "This is not but the speech of mortals." Or the verse: "Say, 'If the Most Merciful had a son, I would be the first of the worshippers.'" Is "inna" here negating? Say, "The Most Merciful has not taken a son." So, it is permissible for us to pause at "a son," and this is also a pause that some scholars have adopted, including Imam al-Hubti. And if we say that "inna" is conditional, then it is not permissible for us to pause. So, the reason for disagreement in Waqf is their disagreement in the meaning of the word, in the meaning of "ma," and the ambiguity of "ma" between negation and condition. And each of these meanings will lead to whether we pause or not. [Clears throat] Regarding the verse: "Have the interpreters differed in the interpretation of the beginnings of the Surahs, and they differed greatly to the extent that Ibn Kathir says, 'And the scholars have not agreed on anything specific regarding them.'" He is talking about the beginnings of the Surahs. Imam al-Hafiz Ibn Kathir, may God have abundant mercy upon him, says, "And the scholars have not agreed on anything specific regarding them, but rather they differed. So, whoever finds some of the opinions supported by evidence, let him follow it. Otherwise, pause until the important matter becomes clear." The important thing we benefit from this speech is that the disconnected letters, the interpreters differed about them, and the grammarians differed about them. So, we will now pause at the words of Abu Hatim al-Sijistani, who is one of the scholars of Waqf and Ibtida. Imam Abu Hatim al-Sijistani does not believe that the pause at "Alif Lam Mim" is a sufficient pause. Why does he consider it a sufficient pause? Because he says, "I do not know its meaning, and its benefit appears in what follows." Therefore, if he had the meaning of "Alif Lam Mim" to be complete, he would have said that the pause at it is perfect. But he says, "Its meaning is not clear to me, and its meaning only appears in what follows." The compilation, meaning these letters are the basis of this book, the Quran. Of course, the opinion I just mentioned is one of many opinions that Ibn Ashur mentioned in "Al-Tahrir wa Al-Tanwir," he listed all 21 opinions. And the advice and recommendation to students of knowledge is not to increase these opinions. Sometimes, some students of knowledge say, "I still have to read 21 opinions." Read and learn and benefit. And all of this is beneficial and useful to you in this life and the hereafter, and you will be rewarded for this study, even if you do not understand. Understanding comes gradually. Always, when you read a book, do not despair if you do not understand it the first time. Do not despair, and try to ask, and be patient. Knowledge also requires patience. And if we pause at the opinions of these scholars, the extent of the efforts they made in this science will become clear to us. And we are now sitting under air conditioners, and the books are in front of us, colored, and everything is prepared for us. Yet, we find apathy and complaints from some students of knowledge. So, there must be patience, and there must be exploration of the scholars' opinions in order to benefit. Therefore, Al-Zubaidi, may God have mercy on him, says in his Alfiyah of Al-Sanad: "So, what encompasses the goals in a thousand years, a person, so take from each art its best." These verses, I always repeat them in my lessons because they are useful verses, verses that outline a sound methodology for a student of knowledge. And he says: "So, what encompasses the goals in a thousand years, a person, so take from each art its best, by memorizing a comprehensive text of the preferred opinion, clarified by a beneficial advisor." That is, you go to a text, whatever that text may be, whether it is prose, like this book, "Al-Muktafa" by Imam Abu Amr al-Dani, which is a foundation of this science, or poetry, like "Hifz Al-Shatibiyah" in the science of readings. And before memorizing Al-Shatibiyah, they used to memorize "Al-Unwan" and also "Al-Taysir." And you know, of course, that memorizing poems is much easier than memorizing prose. Yet, they used to endure and memorize and be patient because they loved knowledge immensely. If we read about their biographies, and this is what we lack now, what students of knowledge lack, is reading the biographies of these predecessors, so that they may travel a long path in knowledge without boredom or weariness. So, what does Al-Zubaidi say? "So, what encompasses the goals in a thousand years, a person, so take from each art its best, by memorizing a comprehensive text of the preferred opinion, clarified by a beneficial advisor." That is, take the most preferred in this science, and do not preoccupy yourself at the beginning with digressions into the scholars' opinions. I say at the beginning, but if you know these opinions and summarize them in your notes and summaries, focusing on what is important and what suits your understanding and the stage you are in, by memorizing a comprehensive text of the preferred opinion, clarified by a beneficial advisor, then with opportunity, research it thoroughly. This is the important thing. Research and verify what is derived from it. Of course, I say this and perhaps I advise myself first, and perhaps I will act upon it, and perhaps I will follow it, and I know that people and students of knowledge have different levels of ambition. So, each according to his ambition. So, let's return to the issue of narrations. We said the first thing in the reasons for disagreement among the interpreters is their disagreement in the narrations recorded from the Salaf regarding the meaning of the verse. Record this. Then, this point, this first matter. The second, we said, is their disagreement in the meaning of the word, and we talked about their disagreement in Waqf and Ibtida in the verse "Alif Lam Mim," based on the disagreement of the interpreters. Imam al-Dani, at the first location in Surah Al-Baqarah, if you refer to it now, he considers the pause there to be perfect. Therefore, he says, "And this is the choice, my choice." Why? Because of the narration from Ibn Abbas, may God be pleased with him, that its meaning is "I am God, the Knower." So, it becomes a complete sentence. So, it becomes a complete sentence. And this is also the choice of Imam al-Dani. And also, if we consider that "Alif Lam Mim" is a name of the Surah, then we say, "Al-Baqarah, Al-Imran." "Al-Baqarah" because it is. So, we must say this. Al-Tabari also mentioned this when he talked about whether "Alif Lam Mim" can be considered a name of the Surah. He mentioned that this is permissible. And its explanation is long, but I want to quickly mention the issue that the disagreement in the meaning of the word leads to disagreement in Waqf and Ibtida. So, Imam al-Dani said that the pause is perfect, based on the saying of Ibn Abbas, may God be pleased with him, that the meaning is "I am God, the Knower," and based on the fact that it is also a name of the Surah. So, from a grammatical perspective, it is a predicate with a deleted subject if we consider it a name of the Surah. This "Alif Lam Mim" is accusative due to an implied verb. Recite "Alif Lam Mim," and the pause at it is perfect. And we said that Imam Abu Hatim said that the pause at "Alif Lam Mim" is sufficient. Why did you say this, Abu Hatim? He says, "Because I do not know its meaning." And Abu Hatim's statement, "I do not know its meaning," is preceded by what was narrated from Abu Bakr al-Siddiq, may God be pleased with him, that he said, "Indeed, in every book there is a secret, and the secret of God Almighty in the Quran is the beginnings of the Surahs." So, from Abu Bakr's statement, it is understood that they are among the secrets of God Almighty in His Book. And this supports what Abu Hatim said. And it was also narrated from Al-Sha'bi, and this is mentioned in "Musnad Al-Tafsir bil-Athar." It was narrated from Al-Sha'bi, from Dawud bin Abi Hind, that he said, "I used to ask Al-Sha'bi about the beginnings of the Surahs, I ask him about their meaning." He said, "O Dawud, indeed every book has a secret, and the secret of this Quran is the beginnings of the Surahs. So, leave them and ask about what you wish." This also supports Abu Hatim's statement that these are among what their meaning is not known. And based on this, the pause at it is considered sufficient because the meaning is not clear upon pausing at it, but rather it becomes clear or complete only in what follows. If we read "Al-Baqarah." And Yahya bin Salam also narrated from Al-Hasan Al-Basri that he used to say, "I do not know the interpretation of Alif Lam Mim, Alif Lam Ra, and similar letters of the alphabet." So, we have now mentioned what supports Abu Hatim's statement that he "does not know its meaning," and this is present with us. The first pause in Surah Al-Baqarah, according to Imam al-Dani, we mentioned the narration from Abu Bakr al-Siddiq, may God be pleased with him, and we also mentioned what was narrated from Al-Sha'bi, and also what was narrated from Al-Hasan Al-Basri that he used to say, "I do not know the interpretation of these disconnected letters at the beginnings of the Surahs." This is regarding the pause at "Alif Lam Mim." And some scholars said it is an oath. And the meaning of an oath also does not become clear until we complete or until we read what follows. So, if we consider it an oath or a warning, then the pause at it is not considered a perfect pause, nor a sufficient pause, but rather a good pause. So, those who said it is an oath, do they have texts for that? Yes, they have texts for that. It was narrated from Ikrimah, from Ibn Abbas, may God be pleased with them both, that he said it is an oath. Therefore, we may find from Ibn Abbas a saying or two. That is, we may find more. I have not fully investigated how many differences there are from Ibn Abbas, but what I recall is that he also has a saying regarding the pause at the verse: "And none knows its interpretation except God." Based on this, the pause is perfect. And he also has another saying, based on which we connect the verse "And none knows its interpretation except God" with what follows. Therefore, in the first edition of the printings of King Fahd Complex, may God have mercy on him, which is the Mushaf of the Prophet's City, the first printings, God knows best, had a mandatory pause mark. The subsequent printings, and even this was in the Mushaf of Al-Shamali, on which we memorized the Quran, they placed the mark "Qaf," meaning "pause is permissible." That is, "it is permissible to connect." That is, "it is permissible to connect" according to the second opinion of Ibn Abbas. So, Ibn Abbas may have two opinions on the meaning of the verse. This is also among the things we must know. So, we have now known that the degree of the pause, from perfect to sufficient to good, has varied and differed based on texts, based on texts narrated from the Salaf regarding the meaning of these disconnected letters. This is what we want to benefit from and conclude with, and to arrive at from all that I have mentioned. Now, we still have a little time left, because we were delayed at the beginning of the lesson. The third reason, we enter into it, is among the reasons for the disagreement of the interpreters in the meaning of the verse, and based on that, Waqf and Ibtida differ. Pay attention, I am not digressing with you except regarding Waqf and Ibtida. So, the third reason is the disagreement of the transmitted readings in the verse. That is, the interpreters disagree based on the disagreement of the readings. They disagree, not among themselves, but all of them disagree. That is, based on this reading, and based on this reading, we pause or not. For example, we have: "And when We made the House a resort for the people and a sanctuary. And take from the standing place of Abraham a place of prayer." This is a reading from the reading of "wa-ttakhadhu" with the fathah. How many sources? This is from Al-Tiba and from Al-Shatibiyah. "Wa-ttakhadhu" with the fathah. It is from them. And the majority. So, Nafi' and Ibn Amir recite it as "wa-ttakhadhu" according to the reading of Ibn Nafi' and Ibn Amir, we connect. Why? Because "wa-ttakhadhu" is past tense, connected to "wa-idha ja'alna al-bayta mithabatan lil-nas wa amnan." According to the reading of the rest of the reciters, the remaining eight, "wa-ttakhadhu." So, it may be with the implication of the command "and We said to them, 'Take.'" And this reading, or this meaning, also has a narration or a reason for revelation. We will quickly go through it and take another example. If you refer to the words of Imam al-Dani in Surah Yunus, at the verse: "Say, 'If God had willed, I would not have recited it to you.'" We have "wa-la hadin" with the qasr and the khalaf of Zaka. This is the statement of Imam Al-Shatibi. So, Al-Bazzi here, with his khalaf, recites "wa-la adrakum bihi." "Wa-la adrakum" with the lam as emphasis, or as a negating "la." He and Qunbul. Qunbul, of course, unanimously, there is no disagreement from him regarding the lam, as mentioned by Imam Al-Shatibi, based on the narration of Al-Bazzi or the reading of Ibn Kathir, with the khalaf of Al-Bazzi. For us, as mentioned by Imam al-Dani, it is permissible to pause at the verse: "Say, 'If God had willed, I would not have recited it to you.'" Then begin: "And I have been among you a lifetime before it." According to the reading of the majority, it is "wa-la adrakum bihi," so it is connected to what precedes it. According to the reading of the majority, "wa-la adrakum bihi," so it is disconnected from what precedes it. According to the reading of the majority, "wa-la adrakum bihi," so we connect. That is, it is not permissible to pause except at the verse: "Indeed, I have lived among you a lifetime before it." The issue of the difference in Waqf based on the difference in readings. The esteemed Dr. Mahmoud Kaber has a master's thesis available on social media. You will find it, "The Impact of Readings on the Disagreement of Waqf and Ibtida." And Imam Taher bin Ghalbun, may God have mercy on him, in his book "Al-Tadhkirah fi Al-Qira'at Al-Thaman," this great and magnificent book of our teacher Abu Amr al-Dani, because Taher bin Ghalbun is the teacher of Imam al-Dani, mentioned 80 issues, 80 issues, 80 issues in his book "Al-Tadhkirah" regarding the difference of Waqf and Ibtida, or the impact of readings on the difference of Waqf and Ibtida. For any reading he mentions, God knows best, that has a relationship with Waqf and Ibtida, we will find Imam Ibn Ghalbun explaining it and saying, for example, "And on the Day of Resurrection, they will be returned to the severest punishment, and God is not unaware of what you do." Here, connection is preferred. Connection is preferred. However, "And on the Day of Resurrection, they will be returned to the severest punishment, and God is not unaware of what you do." Because of the shift in address, pausing is preferred. So, I do not want to repeat. And I think this is not hidden from many students of knowledge, the issue of the difference of Waqf and Ibtida based on the difference of readings. We now reach the end of the lesson, and God willing, we will complete these seven reasons, of which we have mentioned three so far. One of the brothers, Sheikh, tell us. >> Disagreement of transmitted narrations. >> Yes, the first reason. >> And the second? >> Their disagreement in the text of the word. >> In the meaning of the word. >> Excellent. The third, which we started now. >> Disagreement of readings. >> Yes. So, there remain four matters, God willing, in our next lesson, and with more of your effort, follow-up, questions, and suggestions, and criticism, God willing, we will continue. And God Almighty is the Opener, the All-Knowing. And there is no might nor power except with Him. Knowledge is from God, and we are only making efforts. Each of us makes an effort, the student and the one being sought. And the important thing from studying this science is that we benefit from it in contemplating the Book of God Almighty. It is not a matter of stuffing, nor is it a matter of "we read, we learned, we wrote, we memorized." The matter is, how much did we benefit? How much did this science benefit us in contemplating the Book of God Almighty? How much did these scholars benefit us with their principles, methodologies, and approaches in their writings, so that we may leave this world, God willing, and God Almighty is pleased with us? We ask God Almighty to bless you in your times and bless you in your efforts. When I announced the book and this edition that we have chosen for our study of the book, which is the edition of Dr. Yusuf. There is an edition by Dr. Jaid Mukhallaf Zaydan Al-Iraqi, may God have mercy on him, who researched this book for his doctorate in 1396 AH, meaning 1976 AD. This book was discussed in a doctoral dissertation, and he also researched and published this book. However, the edition of Dr. Jaid is scarce in libraries or is almost non-existent. And relying on this edition, I have seen many brothers and many young men and women rushing to buy the book. May God reward you with good for your interest and your eagerness and your efforts. And we ask God Almighty to accept from us and to accept us, and to be pleased with us and to make us pleased, and to make our deeds purely for His noble countenance, and not to make us among those who studied to be told, "They studied," and learned to be told, "They learned." Rather, we learn and study for the pleasure of God Almighty. May God bless you and reward you with good. And peace, mercy, and blessings of God be upon you. In His care.