 In this episode, insha'Allah, I want to answer a very important question that is asked. Many people ask this question. Which is, Do the Mas'ahruf Uthman sent to the 5 main cities, do they consist of the 7 Ahruf? The answer depends on what your definition of Al-Ahruf Al-Saba'a is. What is the definition for Al-Ahruf Al-Saba'a? What do you mean by Al-Ahruf Al-Saba'a? Because remember we mentioned many views regarding it. So every scholar or every Imam gave the answer to this question depending on the definition they gave for Al-Ahruf Al-Saba'a. And with that, because of this, the views regarding the answer of this question became three. The first view is that it only consists of the Quraish harf. This is the view held by Ibn Jalil Al-Tabari, Imam Abu Ja'far Al-Tahawi, Ibn Hibban and Ibn Abdul Bar. And the reason why they said this is because they are of the opinion that Al-Ahruf Al-Saba'a it means seven dialects of the Arabs. Remember that was their view. Ibn Jalil Al-Tabari, Imam Al-Tahawi, Ibn Abdul Bar and others, they held the opinion that Al-Ahruf Al-Saba'a meant seven dialects of the Arabs. So they say that the Mas'ahif al-Uthmaniyyah, it consists of one dialect and that is the dialect of Al-Quraish, the dialect of Quraish. They used a couple of evidence, I'm going to mention two of the evidences that they used. The first evidence that they used is the statement of Uthman, radiAllahu ta'ala, when he spoke to the Scribers and he said to them, If you guys and Zaid differ, if you differ amongst yourselves, and Zaid faqtuwuhu bilisani Quraishin fa inna ma nazala bilisanihim, if you differ amongst yourselves, then write it in the dialect of Quraish, for verily the Qur'an came down on that. So their argument here is Uthman instructed the Sahabas to write in the dialect of Quraish, that's what they're saying. Their second argument is, their second argument is, or their second evidence is that the Ahruf came down in the early stages of Islam, in Sadr-i Islam, to make matters easy for the Ummah. It came down to remove hardship from them. Once the people's tongues became trained, the people's tongues became used to the recitation of Quraish, or the dialect of Quraish, then the Qur'an became that one dialect, and that's their argument. Those two arguments have been repelled, those two arguments, or those two evidences have been debunked, and we're going to mention the response that were given to them, inshAllah The first response that was given is that, it was said to them, Ibn Jaleer, At-Tahawi, Ibn Ibn Hibban, Ibn Abdul-Barq, it was said to them, you guys saying that Uthman said to the Sahabas who were writing the Qur'an, that statement, it's not referring to Fijau Haril Al-Fawad, it wasn't referring to the wordings, it was referring to how to write it. It has nothing to do with the concept of what word should be put in here or not, it's talking about how should it be written, in what way, if you differ in the way that a word is written, then go in accordance to the writing of Quraish, and the evidence to show that it was referring to just the writing and not Juharul Al-Fawad and binyatul kelimat is the fact that he said, Faktumu Huq, write it in. The concept was, how should that word be written is what the Khilaf, Uthman radiya Allah, was referring to. The second argument that was given to them, which is, there are no evidences, there are no evidences, that suggests, Uthman radiya Allah, Uthman ibn Affani radiya Allah, he commanded the writers to be written in one harf and to abandon the other six, there's no evidences. So for you guys to say that and to claim it, bring a clear evidence, the evidence that you brought, which is, if you differ in the way that Faktumu Huq, fa inna manalzala bilisanim, this is not an evidence, it's not a proof, it doesn't show your argument. And last but not least, the third response that was given to them was that the fact that we have Qiraat today, different types of Qiraat in the Quran is an evidence to show that the Ahruf is still present in the Quran. Okay. So, if it was only Quraish, then there would be no differences. We'd only see one type of recitation. Now we're going to go into the second opinion. The second view regarding, does the Quran that we have today, or does the Masahif al-Urthmaniyya, does it consist of al-Ahruf al-Sabaah? The second opinion is the Masahif al-Urthmaniyya, the Uthmani Mus'haf, it consists of, this is the second opinion, it consists of all of the seven Ahruf, that's the second opinion. The second view suggests, argues that the Masahif al-Urthmaniyya, it consists of all of the Ahruf al-Sabaah, all of them are in here. This view is attributed to Abu Bakr al-Baqil Lani, and Jama'atum min al-Fuqaha'i wal-Qur'a'i wal-Mutakallimin, a large number of the jurists in the Fuqaha, a large number of the reciters of the Quran, the Imah of the Quran, a large number of the Mutakallimin, as Ibn Utamiya mentioned in his al-Fatawaah. This group, they argue this, and they brought forward some evidences. The evidence that they brought forward is, they said, they said it is not permissible for the Ummah to abandon they are not allowed to, they have no rights, no one has any rights to abandon a recitation that came from Allah SWT. The second argument that they suggested and they brought forward was, they said that the Uthmani Mas'ahif were copied, and it was taken from the Mus'haf of Abu Bakr, radiAllahu ta'ala anhu, and the Mus'haf of Abu Bakr had all of the seven Ahruf. So they said he copied all of that from it. Those are the two strongest arguments that they put forward. They were responded to. And the response that was given to them was, the fact that the Quran came down in seven Ahruf was rukhsah, lit-taysiri al-al-Ummah. It was to make matters easy for the Ummah. It never was the case that the Quran came down in seven Ahruf because it was obligatory for them to read in one of those seven Ahruf. No, that wasn't the case. The Quran came down in the seven Ahruf to make it easy for the people when it came to reciting the Quran. And so when something is rukhsah, you're allowed to leave it and abandon it and do the opposite. For example, if you're a traveler, you are allowed to either eat whilst you're traveling or you're allowed to break your fast. That is a rukhsah that's given to you. If a person chooses to fast and leaves off eating, that's something you're allowed to. It was a rukhsah in the first place. It was never obligatory for you to eat. That's the answer that was given to them. The second answer that was given in response to the second point that they both which was that the Quran, the Uthmani Mus'haf was taken from the Mus'haf of Abu Bakr and Abu Bakr's Mus'haf had all of the seven Ahruf. The response that was given to them was that the Mus'haf of Uth Abu Bakr had in there Ahruf which were some of them obligated. The Sahabas after that unanimously agreed to dismiss some of the Quran that was in Abu Bakr's Mus'haf. Abu Bakr's aim and objective was not to unite the people. That wasn't the gharad, that wasn't the hedef of Abu Bakr. Abu Bakr was just to bring the whole entire Quran in one place, to keep it protected in one place. Whereas Uthman's aim and objective was to unite the people and destroy this disunity that the Muslims are going through. So Uthman radiAllahu ta'ala adhu, he took from the Mus'haf of Abu Bakr those verses, he dismissed some of those verses which were obligated and the Sahabas all agreed that it was obligated. So this view is also flawed. The second opinion is also flawed that Abu Bakr al-Baqr el-Lani and Ta'ba'at al-Fuqahi wa al-Qur'a and al-Mutakalli mean health. The last and final opinion suggests and says that the Uthman sent five Mus'haf. Those five Mus'haf, Uthman radiAllahu wa Anhu sent, it consists in there or it has or it contains. Those five Mus'haf that he sent. The last version of the Quran from the seven Ahruf, the final version of the Quran, al-ArduLlatu al-Akhirah, the final version of the Quran that was given to the Prophet sallallahu alayhi wa sallam before the Prophet passed away sallallahu alayhi wa sallam at the last Ramadan, Gabriel gave the Prophet sallallahu alayhi wa sallam at the last version of the Quran. Uthman radiAllahu alayhi wa sallam what he did was that final version of the Quran. He spread the Ahruf in the five Mas'haf. So here you have a Mus'haf that contains something that the other one doesn't, all of that was to accommodate for the Ahruf. One Mus'haf doesn't have all of the, one Mus'haf doesn't have all of the Ahruf in it. But the Ahruf, the seven Ahruf, that was the final version, the final version is spread in the five Mas'haf of Uthman radiAllahu alayhi wa sallam. I hope I haven't confused you guys and that you understood what I'm trying to say. This view is the view of Al-Jumhoor, the overwhelming majority of the scholars. And it's the view that Ibn-ul-Jazali, allah strengthened and pushed. And the evidence and the argument that they brought forward is the following. Number one, they said that the Mas'haf of Uthmania, Uthman's Mus'haf was written from the Mus'haf collected by Abu Bakr. And the Sahabas unanimously agreed upon that, which is in the Mus'haf of Uthman, all of them from the seven Ahruf. They all agreed upon it. So the Ijma'ah of the Sahabas was that Uthman's Mus'haf was unanimously agreed upon. There was not a person who came after Uthman's Mus'haf and then said Uthman's Mus'haf has in their abrogated verses. No, the wording has been abrogated. Number two, there is no khabar sahih, an authentic narration, even not a weak narration, that Uthman radiallahu anhu commanded the other remaining Ahruf to be burnt. No. Uthman radiallahu anhu, there is no way or no narration, la dha'if wa la sahih, that suggests or even shows that Uthman radiallahu anhu commanded, commanded the other Ahruf to be burnt. The last and final is the khilafat that are present today, the disputes and the argumentations that are present regarding the Mus'haf of Uthmania is a clear evidence to show there are presence of an Ahruf as-Sab'a in it. Wa li-dhalli kabir al-ujazariyur, Rahimahullah he said wa hadal qawlu hu al-ladyyad harusawabu. This opinion is what seems to be right. Wa li-anna al-ahadith al-sahihah wa al-aathara al-mashhoora, al-mustafiyah, tadullu alayhi wa tashhadullah. The authentic Ahadith and the statements of the Sahabas that are famous and that are common and that are spread, all of it indicate and testify to this final opinion. So I say this opinion hu al-akrabu al-sawab, this is the strongest opinion and knowledge is owning with Allah Subhanahu wa ta'ala and Allah Subhanahu wa ta'ala is the most knowledgeable, the most high anything I might have said that was wrong or incorrect is from me and Shaytan and Allah and His Messenger are free from it. Insha'Allah I'll see you guys in the next episode. Barakallahu fi kuma jazakumu allahu khayrah. 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