 My beloved brothers and sisters, insha'Allah in this episode I'm going to go into the fourth Shubha, the fourth doubt that the non-Muslims and the orientalists have moved forward regarding the preservation of the Quran. This Shubha insha'Allah is Jawaz and Qiraat of the Quran. They said that it is permissible in accordance to your tradition of Muslims that the Quran can be read based on meaning that is not a concept of the words of verbatim that they are from God like this from Allah subhanahu wa ta'ala like this the way it is but you can read the Quran based on meaning as long as the concept is passed on that's all that matters and we want to say reciting the Quran based on meaning and changing a word to another word as long as it has the same meaning is not a concept we believe in when it comes to the Quran the Quran we believe the wordings have to be left the way that the prophet recited it alaihi salatu salam it can't be changed it cannot be altered they said no we have evidence for this if you're truthful bring your evidences they said our evidence is marawahu abu dawud min hadith iubay bin qabin the hadith is found in sunan abu dawud that iubay radi allahu ta'ala anhu he said that the prophet sallallahu alaihi wasallam has said leisa minha illa shaafin kafin in qulta samia an alima azeezan hakeema ma lam takhtim ayat aadabin bi rahmatin or ayat rahmatin bi aadabin they bought this hadith this hadith talks about the aharuf that we spoke about the mode of recitation of the Quran in which it came down and in the siyaq of the hadith the context of the hadith in one of its wordings the prophet sallallahu alaihi salam he said all of those different aharuf the prophet sallallahu alaihi salam said leisa minha illa shaafin all of them are enough kafin they cure they fulfill the objective they're enough in qulta if you say this is where the shubha for them came from this is where the doubt came to them in qulta samia an alima if you say samia an alima or if you say azeezan hakeema ma lam takhtim as long as you do not conclude a verse with ayat aadabin with the punishment bi rahmatin so the ayat is talking about aadab as long as you don't conclude it with the ayat with the wording of rahma and the ayat is talking about aadab it's talking about punishment you cannot conclude with wallahu furu rahim for example or the ayat is talking about mercy you cannot conclude it with a at the ending of it that which shows wallahu shadidu l-u'aqab for example allah is in his punishment you can't the ayat is talking about mercy for example if the man steals and the woman steals allah subhanahu wa ta'ala when did he say chop their hand off now that ayat he can't he cannot finish with wallahu furu rahim because ayat is talking about a capital punishment so it's wallahu azeezan hakeem correct so they're saying look your the hadith is saying this it's saying that as long as you can finish the ayat with mercy because it was talking about mercy and as long as you can finish the ayat that was talking about punishment with a that which that which concludes the meaning of a punishment we'll say that's a misunderstanding of the hadith and we'll mention why they're also pushed forward by saying that the ahmen written in is musnad on the authority of abu huraira that the prophet sallallahu alaihi wa sallam said unzi lal quranu ala sab'ati ahruf that the quran was sent down in seven modes ali man hakeem an ghafoor al rahima ali man hakeem an ghafoor al rahima so this is look ali man hakeem an if you want you can read ghafoor al rahim if you want you can read it's your choice we're going to refute this shubha in three ways inshallah wa ta'ala the first refutation is that which ibn abdu l-bar rahima allah said ibn abdu l-bar rahima allah the great maghribi scholar he said amma qauluhu fi hadith as for the statement of the prophet sallallahu alaihi wa sallam al-mellis hadith wa he said samia an ali man ghafoor al rahima ali man hakeem an other than that he said fa inna ma arada bihi dharbu al-am fa inna ma arada bihi dharbu al-mathali li'l huruf il-lethi nazala al quran wa aliha the prophet asim was trying to give an example of the different modes in which the quran came with and that the concept that the verse will be speaking about is what the conclusion will generally be it doesn't mean you can read whatever you want the prophet is saying here that when the surah when the ayah sorry when the ayah is talking about a punishment it's going to always end with ghafoor al rahima and when it's talking about a punishment it's going to end with that which gives the meaning of that such as wallahu shadeed al aqabo something like that but if the ayah is mercy and he's talking about mercy he's going to finish with wallahu al rahima and etc. the meaning and the ayah would have the same conclusion that's what the prophet is saying here it's not saying you read as you wish and amma abdu l-bar abdu l-bar in his statement also the second refutation on this issue is that the prophet sallallahu alayhi wa sallam taught the noble companion al-barai ibn al-Azib al-du'a and the du'a that he taught him was allahu ma'a man to bi kitabika l-ladi al-zalt wa bi nabiyika l-ladi al-zalt the prophet taught this to al-barai ibn al-Azib this du'a and bar'a said faradattu ha ale nabi i repeated the du'a to the prophet so i could correct my memorization when i reached the part allahu ma'a man to bi kitabika l-ladi al-zalt instead of saying wa bi nabiyika l-ladi al-zalt bar'a ibn al-Azib changed the word wa bi nabiyika he changed it too wa rasulika l-ladi al-zalt and then the messenger sallallahu alayhi wa sallam la wa nabiyika l-ladi al-zalt the prophet said no the prophets he said wa bi nabiyika l-ladi al-zalt changed that word bring it back to what i told you the wording i told you mukhari narrated that so if qiraati al-hadith or qiraati al-adhkar bil ma'ana is not allowed then how would it be allowed for the Quran if the adhkar you can't read it based on meaning and you have to take the wording from the prophet sallallahu alayhi wa sallam then how would the Quran be then the prophet sallallahu alayhi wa sallam ibn al-Azib changed the wording from a dhikr how would he let the sahabas change sallallahu alayhi wa sallam the Quran in whatever way they want the third refutation on this is that Allah swt does not allow the prophet to change the wording of the Quran how can the prophet give permission to other people to do it Allah says in the ayah the prophet sallallahu alayhi wa sallam is saying that i am not allowed to change the wording of the Quran i am not allowed i am the prophet sallallahu alayhi wa sallam i am not allowed in attabi'u illa ma yuhay i follow the revelation i read exactly how it was given to me so if the prophet sallallahu alayhi wa sallam was not allowed and the ayah says that he is not allowed to i can't change it from my own self how can then we say that the prophet sallallahu alayhi wa sallam is giving permission to other people to read the Quran in whatever way they want whatever you want read ghafur rahim if the ayah is talking about masjid just read ghafur rahim no the wording the letters of the Quran are all the missionaries the orientalists they said this is we still got moved so they broke another shubha to argue their point they said okay what about this hadith where do you take this hadith which hadith marawahu ahmed Ghafur rahim a mahmad narrated that the prophet sallallahu alayhi wa sallam he said umar the Quran all of it is right as long as you do not make a ayah that's talking about punishment you do not make it into a mercy and an ayah that's talking about mercy and forgiveness you do not change it to punishment and as long as the meaning is not changed you can recite it the way you want that's what they say that's what the hadith is saying i'll call it to them and that's what they say is what is meant by it i refute them in the following way inshallah in the context of this hadith refuses refutes them which is this hadith the prophet sallallahu alayhi wa sallam has said this to umar at the conflict of him and hisham ibn hakeem umar and hisham both recited the quran in different ways and they had a conflict amongst themselves both of them came to the prophet sallallahu alayhi wa sallam to judge between them then the prophet said to umar ya umar inna qurana kullahu sallam both of you your quran all of it is right and then the prophet sallallahu alayhi wa sallam had told him that these ayats the wordings are different but the meaning is the same like it would not happen in any of the qiraat that is talking about punishment and it will conclude with the forgiveness that's what the prophet was saying to umar that both of your recitations is right and the evidence to show you that both of their recitation they took it from the prophet none of them took their recitation from themselves and both of them were saying haqadah alemanihi rasulullahi this is how the prophet told me this is how the prophet told me so the prophet was explaining to umar oh umar both of your quran are right as long as the when you read an ayah it doesn't change the ending by saying qafurul raheem an-istukhniba a'ad why did the prophet say that because he was saying that your qiraat and the qiraat of isham al-haqeem both of you do not have conflicting recitations conflicting recitation both of your recitation complements one another it has the same meaning in it or it's propagating the same concept both of them which Allah swt chose both of them have the same meaning in it and the same concepts are in there one might have extra meaning over the other one no problem there's no contradiction though then they said okay we still have more you think we haven't got enough we still got more hey what's the extra doubt that you have regarding this they said ama ma'raahu tabari wa ibn jaleel tabari narrated an-na a'adaradah so before they brought hadith from the prophet now they say the sahabahs we've got athar from the sahabahs hey yeah a'adaradah an-na a'adaradah kana yukre urajulan abu darda was reading to a man kana abu darda yaqra urajulan abu darda was reading to a man and he was reciting to him inna shajarat al-zakoum ta'am al-atheem the man recited it and he said ta'am al-yateem abu darda said say inna shajarat al-zakoumi ta'am al-fajiri he said that kul inna shajarat al-zakoum ta'am al-fajiri Imam al-Suiyuti mentioned in his kitab ad-dura tul-manthur from ibn mas'ud ibn mas'ud the same story but no abu darda rada ibn mas'ud they also used another evidence they said that an-na semnumalik as also ibn jaleel tabari narrated that an-na semnumalik recited the ayah inna nashi'at al-layli hiya ashaddu wa ta'am wa aqwamu qeelah he recited it as wa aswabu qeelah instead of wa aqwamu qeelah and some of the people that was sitting there they said to him ya aba hamsa were you talking to who? an-na semnumalik it's not aswabu qeelah it is wa aqwamu qeelah and then he said to them aqwamu wa aswabu wa ahiyah wa ahiyah all of these are the same aqwam aswab and ahiyah are all the same he said look here we find sahabas changing wordings we asked them do you have any more? he said yeah we go another one abi sirar al-ganwee he's kana yaqara he was reciting fa jasu khilal al-diyar and he recited it as what? fa hasu and then he recited him inna ma wa jasu and then he said jasu wa hasu wa ahid that's what he said al-raddu mi wujuh the refutation to this issue is in three steps inshaAllah the first one is all of this which you mentioned from the sahabas are not what it seems from the appearance why? because we have clica evidences clica from the Qur'an and the sunnah that do not allow the Qur'an to be changed i remember reciting the ayah wa idha tutl al-alim ayatuna bayilatin qaalallelina lairjuna l-iqaa al-iqaa al-iqaa al-iqaa al-iqaa al-iqaa al-iqaa al-iqaa al-iqaa we also have the prophet sallallahu alaihi wa sallam as i mentioned the itu al-barai ibn azim adhikr an idil al-ahim change the warning we also have the allah tabarru fi ta'ala said inna qur'an wa l-utaqawla alayna ba'adu l-akawil la'akhadna minhu bil yameen thumna qata'ana minhu l-wateen we have allah subhanahu wa ta'ala saint to the prophet yair rasulu balig ma'unzila ilayka marlabik muhammad convey what was sent on you not what you want to make up and add into the religion but convey what was sent to you and muhammad sallallahu alaihi wa sallam would never want to change it he would never even go forward to change again he's great and higher than that sallallahu alaihi wa sallam so those evidences divert these evidences or these doubts that you're bringing forward from its apparent point number two the second response is these recitations that you are bringing forward is maybe and most likely a recitation that they heard from the prophet lakinna ha min ma nusikhaa fil ardati l-akhirah but it was abrogated in the final version of the Quran when jibreel came the last ramadan of the prophet's life alaihi sallallahu alaihi wa sallam it was one of the verses that were abrogated the evidence for that is fajasu khilal ad-diyaar reciting as wahasu ibn abbas and talha tibnu masrafin both of them used to recite that that's important also al-imam ul-kurtubiyu he took the opinion that these recitations of abu dardaan ibn masroodan anas ibn malikin others was tafsir of the ayah when they were saying wa aqwamu kilan as wa aswabu kilan it wasn't that they were reciting the verse as a Quran like that but they were trying to explain what aqwamu means it meaning aswabu or ta'amu l-afim al-afim here means al-fajir ibn masrood was explaining the meaning and that's what al-imam ul-kurtubiyu wa rahimahullah said there's no evidence in this for these ignorant deviated people and now he'll use ibn al-harfi min al-Qur'ani bighayri that he can change the Qur'an with one word and with another word because that's what ibn masrood when he was doing that and he was reciting in the shajarat al-zakumi ta'amu l-fajiri it was to bring the meaning closer to the students wa tawtiqa tam minhu l-lahu l-ruju'il as-sawaab wa ista'malu l-haqdi wal-takallu min bil-harfi al-a'inzali l-lahi wa hikayat al-Rasulilayh sallallahu alayhi sallam sa'adilaymin al-masrood radiya Allah wa ta'ala anhu was doing that to make the people understand the meaning it was tafsir wa tawdih l-lafd al-Qur'an it was to explain the meaning in that what is it what al-afim means al-afim means al-fajir abdam al-srood is explaining it abdam al-srood was not saying that this word can be changed with this word as they have the same meaning l-ah you didn't say that insha'Allah wa ta'ala I hope this response is enough to prove that what they have brought forward is Ohamin Bayt al-Ankabut their doubts are very weak wa kam min a'ibin qawlaan s-sahiyahan wa aafatuh min al-fahmi al-zakimi how many people they criticize someone's statement they criticize the Qur'an they criticize but the problem is not with the Qur'an it's their weak understanding it's not grounded they just don't have what's needed to understand so we ask Allah to guide them if He wants to guide them and if Allah doesn't may Allah show us in these people His ability and strength and destroy them and bring them to an end 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