Engineer Mirza Ali

QUR’AN ki 7-QIRAT ka IKHTELAF ??? QUR’AN kay Puranay NUSKHON ko kin 3-TAREEQON say TALAF kia jay ?

QUR’AN ki 7-QIRAT ka IKHTELAF ??? QUR’AN kay Puranay NUSKHON ko kin 3-TAREEQON say TALAF kia jay ?

Today topic is :QUR’AN ki 7-QIRAT ka IKHTELAF ??? QUR’AN kay Puranay NUSKHON ko kin 3-TAREEQON say TALAF kia jay ?.

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Title QUR’AN ki 7-QIRAT ka IKHTELAF ??? QUR’AN kay Puranay NUSKHON ko kin 3-TAREEQON say TALAF kia jay ?
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Video Published 2016-05-25 18:29:31
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Video Tags #QURAN #7QIRAT #IKHTELAF #QURAN #kay #Puranay #NUSKHON #kin #3TAREEQON #TALAF #kia #jay
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Engineer Muhammad Mirza Ali

Mirza Ali

Muhammad Ali Mirza was born on 4 October 1977 in Jhelum, a city in Punjab, Pakistan. He is a 19th grade mechanical engineer in a government department.

Muhammad Ali Mirza, commonly known as Engineer Muhammad Ali Mirza is a Pakistani Islamic scholar and commentator.

Is engineer Muhammad Ali Mirza Sunni or Shia?

engineer mirza ali

Engineer Muahmmad Ali Mirza is Sunni, Known "Mulim ilmi kitabi".

How do I contact engineer Muhammad Ali?

Engineer Muhammad Ali Mirza

You can call on this phone number, which is "03215900162", and discuss your problem with them.

Who is Mirza Ali of Pakistan?

muhammad mirza ali

Muhammad Ali Mirza, commonly known as Engineer Muhammad Ali Mirza is a Pakistani Islamic scholar and commentator.

What is the age of engineer Muhammad Ali Mirza?

mirza ali

(Engineer Muhammad Ali Mirza) Born: October 4, 1977 (age 46 years) Place: Jhelum Country: Pakistan

What is religion of Engineer Muhammad Ali Mirza?

Engineer Muhammad Ali Mirza is Muslim by religion. He is also known as muslim ilmi kitabi. He says " I,m Muslim Ilmi Kitabi".

What is the Education of Engineer Muhammad Ali Mirza?

He is an engineer by profession. And also a "Pakistani Islamic Scholar". He studied in "University of Engineering and Technology, Taxila".

Engineer Muhammad Ali Mirza

Muhammad Ali Mirza, commonly known as Engineer Muhammad Ali Mirza is a Pakistani Islamic scholar and commentator. Engineer Muhammad Ali Mirza is an acclaimed Islamic scholar whose passion for learning and understanding the Quran and Hadith has earned him a distinguished place in the Muslim world.


  1. The word is 7 Haroof (singular harf). The Qiraat are such that 7 of them are agreed upon (e.g. Hafs & Asim, Warsh, Ibn Katheer etc.) but others that aren't agreed upon. He said Qurayshi Qiraat. That is wrong, rather it is the Qurayshi Harf.🧐😇

  2. بات سمجھ سے باہر ہے اگر سب قرات اللہ اور رسول اللہ صل اللہ علیہ وآلہ و سلم سے صحیح تھیں تو حضرت عثمان نے ایک کے علاوہ باقی سب کو کیوں جلا دیا تھا، یہ زیادہ قرات کی سہولت تو اللہ اور رسول اللہ صل اللہ علیہ وآلہ و سلم کی طرف سے تھی اور اب بھی یہ قرات باقی ہیں.
    ایک اور بات، حدیث میں سات 7 حرف کہا جاتا ہے، لیکن موجود دس 10 قرأت ہیں.
    حرف اور قرأت میں فرق ہے، اگر یہ ایک ہی ہیں تو قرأت 7 کی بجائے 10 قرأت کا مطلب دس حرف ہو جائے گا، جو کس طرح جائز ہو سکتا ہے.

  3. min an fusikum tumari jano se
    min an fasikum tum me nafes tren

    idar aa
    udur aa

    kia ye dono bate ak jese he ya alg he phli bat me bat ka matlab alag hu raha he dosri bat me style bdl raha he phle janch lo ke dialect ke badlane se kia huta he ya maene ke badalne se kia huta he
    or agr 7 qirat he to ab zyada kio he

    bhaiii kia kia bol rae hu…

  4. "Holes in the standard/traditional

    Al-Qiraat al-'aammah [The reading of the masses] (aka: "Hafs an-'Aasim", an 'unnecessary' later ascription).

    Side note: This term was reportedley used by the earliest scholars for example:

    Abu Abd al-RaHman al-Sulamii [d. approx 73 AH/692 CE] said: "The reading of Abu Bakr, 'Umar , 'Uthman and Zayd ibn Thaabit and the of all the Muhajiroun and the Ansaar was the same. They would read the Quran according to al-qira`aat al-'Aammah. This is the same reading which was read out twice by God's Messenger (pbuh) to Gabreil in the year of his death. Zayd in Thaabit was also present in this reading [called] the al-'ArDah al-akhirah and it was this very reading that he taught the Quran to people until his death."》
    Al-Zarkashii, Al-Burhaan; Al-Baghawii, Sharh al Sunnah.

    The transmission of which is perpetual and concurrent, by the multitude with unanimity and consensus of the masses from the outset by its very nature. The same can not be claimed objectively for the 'canonical variant readings'.

    Since the Quran was revealed in stages, naturally the final presentation/review of the reading (al-'ArDah al-akhirah) supersedes all possible versions – variants/collections/collation during the lifetime of the prophet Muhammad (peace be upon him [pbuh]).

    Any variants available now are possibly either historical remnants of the pre final review/presentation of the reading (al-'ArDah al-akhirah), human errors or false belated attribution. Whatever the case may be, the variants are not based on certanity of knowledge via perpetual, concurrent mass transmission from the outset [which do not rely upon the "chains of narrators" for 'corroborating authenticity' – due to it being common knowledge], but rather are based on uncertainty (Zhann) via solitary reports. [that depend upon chain of narrators.] The Quran unequivocally condemns following uncertainty in matters of 'religion' (diin). ( Quran 6.116, 17.36)

    This later on was considered to be the Quran by some of the 'elites/specialists', and thus was introduced as Quran's variant readings, just as Hadiths were later introduced as 'religious' source material. However, variant readings have no support from the Quran to begin with. The justification for variant readings is sought after upon irreconcilable opinions based on solitary (khabar ahad) Hadiths.

    The hadiths regarding 'seven ahruf' that are used to support the idea of variant readings are at best ambiguous in meaning (mutashaabihaat). Al-Suyuti in his commentary of Al-MuwaTTa' of Imam Maalik said:
    《 To me the best opinion in this regard is that of the people who said: "Indeed, this Hadith is from among matters of the mutashaabihaat, the meaning of which can not be understood.》 Al-Suyuti, Tanwiir al-Hawaalik.

    History shows that the preference, the choosing or selection (ikhtiyaar) and ultimately the imposition of these variant readings were done by (some of) the 'elite' (amongst the clergy class). This affair conflicts with the Quran: 75.16-19. As for the alQiraat al 'aammah or the reading of the masses_ there was no choice of selection (ikhtiyaar) nor the need of such imposition in the first place. This is in accordance with the Quran 75.16-19.

    Furthermore, the dominance of any of the variant readings in certain regions is acknowledged to be a later imposition. Whilst all agree that alQiraat al-'Aammah is the standard reading to begin with.

    As a side note: the oral nature of the alQiraat al-'Aammah supersedes any early written manuscript or documents. The written text is not the real source, it is dependent on and attested by the traditional oral transmission. It is this oral transmission and not the written form that determines the text of the Quran.

    Hence, the inevitable and logical decision to standardise the printing of the '1924 Cario Quran' was based upon this ( _alQiraat al-'Aammah_) recitation.

    Moreover, all denominations and sects agree on alQiraat al 'Aammah, from the outset. The same can not be said for the variant readings. This is affirmed by the living practice throughout history upto to the present time.

    Furthermore it is this Zhikr (Quran 15.9) that is being collected (Jam'ahu) and recited (Qur`anahu) and then to be followed —-(fa-ittabi') in Sura 75.16-19. This is what is known as al 'arDah al akhirah (the final presentation of the reading) that corresponds to al Qiraat al 'aammah (the reading of the masses) that supersedes any variant claim.

    Naturally, there may be holes and distortions in the standard or traditional narrative(s) but this has no bearing on the preservation of the Quran. Because alQiraat al 'aamah is the living testimony to this reality throughout history, and attested by Prophet Muhammad (pbuh) [75.16-19]. It is this reminder (Zhikr) that is not only preserved by God from distortion [Quran 15.9], but also reminds those who are heedless or have forgotten and have erred [Quran 73.19, 54.17].

    And God knows best.

  5. پھر تو رسول کی دعا یہ ہوتی ہے اے اللہ قران آسانی کے لیے پنجابی اردو انگلش فرینچ فارسی چینی بنگالی میں اتار

  6. محترم! ہمارے ہاں جو پاکستان میں قران پاک کو مجہول طریقہ سے پڑھا جاتا ہے، کیا یہ بھی درست ہے؟

  7. Mai Ali bhaai ko ustaad maanta hu. Lekin is masle. Ko kisi ne sujhaya hai to vo Javed Ahmed Ghamidi saahab hai. Meezan class 20 search kare aap sab iska ilmi pahlu jaanna chaahte hai to.

  8. Ali Mirza Bhai, Qiraat K Ikhtelaaf Sy Jahan Sirf Ada'egi Main Fark Lazim aata Hy, Wahan Bohat si aisi examples Hain Jahan Mani Main Bhi Ikhtilaaf Waqia Hota Hy.. Kia Aap Eski Thori Wazahat Farmayien Gy?

    Pher Kabhi Kabhi Ye Bhi Wehm Lahaq Hota Hy K Ehle Arab Jo K Ehle Zuban Thy Un K Leay Tu Es Had Tak Aaasani K Unki Apni Zuban Main Nazil Hony K Bawajood 7 Dialects tak ki ijaazat Aur Ehle Ajam K Leay Itni Dushwarian? Pehly language barrier pher Tarajum Ko Bhi Parkhna Dushwar Hy..

    Aur Akhri Sawal K Kia Tarajum-e-Quran Per Bhi Lafz-e-Quran Bola Jasakta Hy?

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