Sources and names › Scholar › Asim ibn Abi al-Najud (the reciter)
ScholarAsim ibn Abi al-Najud (the reciter)
Cited in 7 segments across 2 recordings · 2020 · scholar/scholar:asim-ibn-abi-al-najud
Citing segments
Newest first. Each opens the whole segment, not a bare quote.
3 Jul 2020MindTrap with Mufti Abu Layth
Were the companions allowed to change words of the Quran, and was that only a temporary concession?
The guest argues the Prophet allowed multiple oral forms of the Quran; Mufti Abu Layth says this dynamism was the Quran's inherent nature, not a temporary concession.
machine6 min 54 s1:03:43on YouTube
19 Jun 2020MindTrap with Mufti Abu Layth
How did the earlier recitation and other readings get mixed up with the Quran?
The guest names four sources of the variant readings: remnants of the earlier revelatory sequence kept by the companions and later blurred with the Quran under al-Shafi'i's scholarly transmission, the mixing of similar passages, companions' explanatory synonyms taken as readings, and fabrication in the second and third centuries.
machine7 min 53 s28:54on YouTube
19 Jun 2020MindTrap with Mufti Abu Layth
Why did the reading of Hafs from Asim become the standard Quran?
The guest relays Ghamidi's thesis that Hafs alone transmitted the common reading without adding his own choices, so his reading coincides with the original. The seven-ahruf hadith was taken as licence for the reciters' choices, and Ibn Mujahid's seven prevailed through his standing and state position.
machine5 min 13 s57:45on YouTube
19 Jun 2020MindTrap with Mufti Abu Layth
If Quraysh did not pronounce the hamza, why does the Hafs reading of the Quran?
The guest says dialect only changes pronunciation, not the word, and such variation was permitted, while the claim that Quraysh had no hamza is itself unproven. Mufti Abu Layth says he had concluded that the Quran came in a standardised formal Arabic that used the hamza.
machine6 min 31 s1:04:16on YouTube
19 Jun 2020MindTrap with Mufti Abu Layth
Do the early manuscripts with different words undermine the preservation of the Quran?
The guest says such manuscripts were bound to exist once people wrote down the readings, and that a reading needs correct Arabic and a chain to the Prophet, with ijtihad only in preference. Mufti Abu Layth adds that the harshest critics of the readings were Muslim grammarians of Basra such as al-Mazini, until later grammarians like Ibn Malik embraced them.
machine6 min 30 s1:10:45on YouTube
19 Jun 2020MindTrap with Mufti Abu Layth
Isn't it too convenient that the one preserved reading is exactly the Hafs Quran we have?
Mufti Abu Layth states his own view that the Quran was always dynamic and allowed some flexibility of wording, as Imam Malik and al-Shafi'i held companions could substitute words. The guest answers the convenience objection by saying the reasoning, not the result, should be judged, and that later scholars missed the verses of al-Qiyamah because of a flawed report from Ibn Abbas and a hadith-centric mindset.
machine5 min 12 s1:18:35on YouTube
19 Jun 2020MindTrap with Mufti Abu Layth
Which reading of the Quran reached India, Malaysia and Indonesia, and why?
The common reading, later called the reading of Hafs, reached the subcontinent and the Far East through the masses, while the other readings took root only where scholars arrived first. Mufti Abu Layth sums up: the Quran is preserved as the qira'a al-'amma of the Prophet's final recitation, and Hafs coincides with it because he made no choices of his own.
machine4 min 53 s1:46:43on YouTube