Exegesis of the saying of Allah the Exalted: ((Indeed, Allah is fully aware of what you do))

And His saying indicates that these disbelievers and hypocrites were trying to get the Prophet (peace and blessings be upon him) to deviate from his Shari'ah, but the Messenger (peace and blessings be upon him) might not have been aware of that. Therefore, He said: meaning these disbelievers and hypocrites . The word *khabir* (fully aware) is derived from *khibrah* (expertise), which is knowledge of the hidden aspects of matters. For this reason, the owner of a farm and crops is called a *khabir*, and farming is called *mukhabarah* because the seed is buried in the ground, making it hidden and not apparent. So, the *khabir* is the One who knows what? The hidden aspects of matters. Thus, *khabir* is more specific than *'alim* (All-Knowing), because *'alim* encompasses knowledge of both the apparent and the hidden aspects of matters, whereas *khabir* is more specific, referring to the One who knows the hidden aspects. And the One who knows the hidden aspects knows the apparent aspects a fortiori. In my copy, the author says "And in a reading with the upper taa". It is said: In a reading. According to the author's (may Allah have mercy on him) convention, when he says "in a reading," it is one of the seven canonical readings, and when he says "it was read," it is an anomalous reading. Accordingly, there are two canonical readings in this verse.
The student: ...

The Shaykh : Yes, I have the reading with the upper taa in my copy, while you have the one with the lower taa.
The student: No, it is with the upper taa.

The Shaykh : It is with the upper taa because the author has established *ya'malun* (they do) here. We say that there are two canonical readings in the verse. It is permissible to recite with either of them. When we say it is permissible, it does not mean that reciting with this one and that one is on equal footing. Rather, the meaning is that reciting with both is not prohibited. The best is to recite with this one at times and with that one at other times, because the variation in recitations is like the variation in acts of worship. We have mentioned that the best in acts of worship that come in various forms is: what is the best? To do this one at one time and that one at another time, so that you have acted upon the Sunnah in all its forms. Similarly, in recitations, the best is to recite with this one at one time and with that one at another time, provided that you are knowledgeable about the reading. However, this statement we are making applies to a person's private recitation. As for his recitation before the general public, he should not deviate from the reading that is in their hands. Why? Because the common person does not perceive these recitations or does not perceive the differences between these recitations. If you recite the Qur'an other than what is in his hands, he will object to you. But you might be able to answer that objection, yet some doubt will arise in his mind. He will say, "If the Qur'an were not preserved, since one person recites it this way and another recites it that way, it means the Qur'an has not been preserved." Thus, some doubt will arise in his heart. For this reason, we should present to people what their minds can grasp, as in the hadith of Ali: So, the bottom line is that a student of knowledge who knows the recitations should recite with this one at times and with that one at other times. But should he combine the two readings? For example, here I say: Hmm? No, the best is to do this one at one time and that one at another time, because if you combine the two readings, you have contradicted the rule, since the one who recites it with the taa does not recite it with the yaa. How can you combine them? However, some scholars say there is no harm in combining the two readings, whether they are separated or not. This means it is permissible to recite with both readings in the same verse, and it is permissible to recite one verse with the reading of one reciter and another verse with the reading of another reciter. As for the second case, which is reciting one verse with the reading of one reciter and another verse with the reading of another reciter, that is permissible. As for combining two readings in one verse and in one recitation, there is scholarly disagreement regarding its permissibility.
The student: ...
The Shaykh : For example, you recite here according to the reading of one of the reciters, and then you come, for example, in a second recitation that differs from his in another verse, and you recite with that.