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

Serf 7 Qirat hone chahaye the 7 ahruf kyun Hain Ek Ahruf hona chahaye tha

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.

Lohe mahfooj pe kis language mai quran likhi hai

hahaha…HAFIZ ZUBAIR..or SHIEKH ISHAQ sy perhne wala🤪

"Holes in the standard/traditional
narrative'.

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.

Chal bey chutiye

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