 جز الله بالخيرات عنا إماة لنا نقل القرآن عزبا وسلسالا فمنهم بدور سابعة قتوى ساطط سماء العلا والعاد لزهرا وكمالا now inshallah in this episode we're going to be speaking about the meaning of الأحرف السبعة when the messenger صلى الله عليه وسلم I said أنزل القرآن على سبعة أحرفين that the Quran was sent down in 7 أحرفs what did the messenger صلى الله عليه وسلم mean by that before I go in to explaining the سبعة الأحرف السبعة I want to do 5 things inshallah that I believe is very important that the listeners and the viewers understand prior to commenting and explaining the views regarding الأحرف السبعة and whichever view is closest to the truth the first point that inshallah I want to clarify before going into the meaning is أن القرآن السبعة that the 7 قرآن that we have today ليست هي الأحرف السبعة that it is not the 7 أحرف the 7 قرآن that we have today with us that we hear people recite in that the Imam Ash-Shatibi mentions in his Kitab الحرز الأماني ووشو التهاني في القرآن السبعة that he talks about the 7 قرآن the 7 قرآن these 7 قرآن are not the 7 أحرف that we will be talking about and I'm going to mention 5 great imams saying this إن شاء الله تعالى يعني pointing this out the first imam is مكيم أبي الطالب رحمه الله and he said فأما من ظن أن قرآن كل واحد من هؤلاء القرآن كنافع وعاصم وأبي عمر أحد الأحرف السبعة التي نص النبي صلى الله عليه وسلم فدالك منه غلط عظيم إذا يجب أن يكون ما لم يقرأ به هؤلاء السبعة متروخا مكيم أبي الطالب he said whoever believes whoever thinks أن قرآن كل واحد من هؤلاء القرآن that these 7 reciters يعني these 7 قرآن يعني and he gives an example like نافع وعاصم أبي عمر who are the 7 قرآن he said anyone who thinks that these 7 قرآن أحد الأحرف السبعة they think that each قاري represents one أحرف that the messenger صلى الله عليه وسلم stated in the hadith فدالك من غلط this person is mistaken because by saying that for example if you say نافع نافع's قرآن is one half عاصم one is another half أبي عمر is another half and then you count the 7 قرآن and each قاري you make it one half so what you're in essence saying is that any these 7 قرآن are the only أحرف that they are the only أحرف and anyone other than these 7 their recitations can be abandoned and left and we know the قرآن are not just 7 they are more than 7 there are 10 and I mentioned previously I will read القاسم السلام mentioned 25 قرآن in his Kitab so that's what you're saying in essence if you say that the 7 قرآن are the 7 أحرف that the messenger صلى الله عليه وسلم stated أبو العباس المهدوي who died at 440 this is the second Imam he says لقد فاعل مسبع السبعة ما لا ينبغي له وأشكل الأمر على العامة بإيهامه كل من قل لن نظرو أن هذه القرآن هي المذكورة في الخبر وليته إذا اقتصر نقص على السبعة أو زاد ليزيل الشبهة أبو العباس المهدوي who died at 440 he says that this issue when people thinking that the 7 قرآن are 7 أحرف he said this comes from an Imam by the name of أبو بقر ابن مجهي this mistake came from who أبو بقر ابن مجهي why? he authored a book where he called it السبعة and so people when they saw this book of his and this book was of course in قرآن they thought that the قرآن and the 7 أحرف are the same so he made this ambiguity or vagueness or even confusion come to the general mass because of his doings and then he said وليته إذا اقتصر نقص على السبعة why didn't he either reduce and make it 6 so he doesn't confuse the people or why didn't he at least add an extra one and make it 8 ليزيل الشبهة so he can remove this doubt from the hearts of the people يعني make it 8 like ابن غلبون بيت رحمه الله أبو الحسن ابن غلبون ابن غلبون هو تكتاب كود التذكرة في القراءات الثمان he made it 8 so he doesn't confuse the people the third Imam is أبو شامة المقتصر رحمه الله أبو شامر رحمه الله he said وقد ظن جماعة من ما لا خبرة له بأصول هذا العلم أن قراءات هؤلاء الأئمة السبعة هي التي عبر عنها النبي صلى الله عليه وسلم بقوله هو انزل القرآن على سبعة أحرف فقراءة كل واحد من هؤلاء حرف من تلك الأحرف ولقد أخطأ من نسبة إلى ابن مجاهد أنه قال ذلك أبو شاما said that a group of people who have no understanding or deep comprehension of these the science of علوم القرآن قراءات people who don't know this they thought that the seven علوم قراءات that we have today are the seven أحرف that the Prophet صلى الله عليه وسلم was referring to in the Hadith أنزل القرآن على سبعة أحرف and so what they thought was each قاري is one half of the seven that the Prophet صلى الله عليه وسلم mention and he also clarified that it's wrong on behalf of those who think that to attribute this view to أبو بكر من المجاهد said that the seven قرآن are the seven أحرف he said they are wrong and they are mistaken because all أبو بكر من المجاهد really did was he wrote a book in قرآن and he mentioned seven قرآن and it happened to be the same number as the أحرف that the Prophet صلى الله عليه وسلم mentioned صلى الله عليه وسلم now I'm going to mention the fourth Imam is ابن الجزري رحمه الله ابن الجزري who died 833 he said it is not permissible أن يكون المراد هؤلاء هؤلاء السبعة القرآن المشهورين وإن كان يظنه بعض العوام لأن هؤلاء السبعة لم يكونوا قلقوا ولا وجدوا ابن الجزري رحمه الله he said أن يكون المراد هؤلاء السبعة القرآن المشهورين وإن كان يظنه بعض العوام it is not permissible that the intent behind the Hadith أنزل القرآن على سبعة أحروف to assume that it is referring to the famous Qur'an the seven great Qur'an that is referring to them it is a mistaken belief it's an error on the side of the person who thinks that وإن كان يظنه بعض العوام and the scholars what you tend to see is that they refer to the people who think that the Qara'at is 7 and the أحروف is 7 they refer to them as عوام they are not scholars لأن هؤلاء السبعة لم يكونوا قلقوا ولا وجدوا because if you say that the سبعة أحروف are the Qara'at 7 then when the messengers these seven Qur'an weren't even alive they weren't created yet they didn't come into existence ابن الجزري رحمه الله says the earliest of them all ابن عامر ابن عامر was the earliest they said he was born on the 21st يارده الجريه رحمه الله الامام الشاطبيه رحمه الله he said وما دمشق الشاب دار ابن عامر فتيلك بعبد الله طابط محللا الامام ابن عامر was the earliest he was the earliest he was a student of أبو درداء ربي الله تعالى the best student of أبو درداء حد in Quran was ابن عامر رحمه الله so he was the earliest and even he wasn't at the time of the Prophet ﷺ saying that the Qara'at 7 is the أحروف السبعة is a fallacy it's a mistaken belief and it's an error finally the fifth and final Imam I want to mention is none other than شيخه الإسلام ابن تيمي رحمه الله ابن تيميه he said فتبين بما ذكرناه أن القراءات المنصوبة إلى نافع وعاصم هي الأحروف السبعة التي أنزل القرآن عليها وذلك بالتفاق العلماء السلف والخلف شيخه الإسلام ابن تيميه he said it has become clear as we had mentioned أن القراءات السبعة تنافع أن عاصم هي الأحروف السبعة it is the seven when the Quran was sent down is a mistaken belief it's wrong and that is by consensus of the علماء السلف and the خلف so the scholars they excused أبو بقر ابن المجاهد for four reasons they mentioned four reasons to excuse أبو بقر ابن المجاهد in doing such a thing the first reason I mean the first excuse they gave for him was that he authored these seven قراءات in accordance to the شيوخ he took from يعني الله سبحانه وتعالى facilitated for أبو بقر ابن المجاهد to be able to take the Quran in these seven قراءات and he didn't get more and the شيوخ he received the Quran from with these seven قراءات and so the seven by the قدر الله سبحانه وتعالى happened to be the seven of the أحروف السبع so this was in accordance to his chains of قراءات it was just seven it happened to be seven and the أحروف السبع happened to be seven and that's where the قدر الله سبحانه وتعالى came about so this they say this adad is just موافق it just agreed with one another I hope that is clear these seven deliberately in accordance to the أحروف السبع he did it deliberately يعني these seven قراءات he chose them he had more than this he had more than seven so again this is contrary to the first view it's in opposition to the first view the first excuse that was given for him the second excuse is that he did it these seven because he wanted he was looking for the Prophet said seven here and he selected seven and he wasn't to say to the people that these seven are these seven but he saw the Prophet mentioned seven here and he thought why not make a قراءات and choose seven of them and he selected and he chose seven of those قراءات and authored a book in it this view and Abu-Shama said this was the reason why he did it the third excuse that the subscribers gave is or the reasoning of why he did it is that they said the the he sent it to the seven places seven cities there's a view that says it was seven and Abu Bakr ibn Mujahid what he did was he what he did was that he رحمه الله رحمة واسعة he wanted to make the قراءات in accordance to those seven that's a view that some scholars have said so again he's not in any way shape or form trying to say that قراءات السبعة and the أحرف السبعة are both the same he's not saying it in any way shape or form the fourth reason among the fourth excuse or the fourth explanation that the scholars have given and put forward is that أنه لا يؤخد عالم كبن مجاهد بفهم العالم that we can't hold Abu Bakr ibn Mujahid account for the ignorance of the general mass and say that the people understood it like this so it's your fault because of the people's understanding he's a scholar, he's an Imam he's entitled to truth whatever number he likes and it's upon the general mass and the people to study their religion and understand it so those four reasons are the قراءات the excuses that the scholars have put forward to explain his reasoning and why he did it so I've mentioned the first point that I said I wanted to go through before I go and indulge and clarify and comment on the meaning of the أحرف السبعة I've clarified one point I hope so which is that the seven قراءات are not the seven أحرف I hope I've clarified that for you all the second point I want to mention is the أحرف السبعة the أحديث that have come regarding it the أحديث that have come regarding it have reached a level in علم الحديث known as متواتر it has reached mass transmission multitude narration mass transmission it's متواتر and when we say that a حديث reaches متواتر it means that it benefits our certainty it's no longer speculation and assumption it's now based on certainty and then the حديث related to أحرف السبعة is متواتر and the scholars that mentioned that it's متواتر are a lot but I'm only going to mention three the first one is أبو ربي القاسب المسلم who died in the year 224 he said it's متواتر the second Imam I'm going to mention is أبو عمر الداني who died in the year 444 he clearly categorically stated that the حديث الأحرف السبعة have reached متواتر multitude narration mass transmission the last and final Imam that I'm going to mention which is the third is ابن القاسح who died in the year 801 he said that the حديث الأحرف السبعة متواتر the third Insha'Allah point that I want to bring to your attention before I explain what it means أحرف السبعة is this حديث الأحرف السبعة that we have and we see it's not a matter that we Muslims are hiding and that we're trying to throw a wool over the people's eyes and hide it from them it's only mentioned in private circles no books have been written on it and these books have become volumes if you bring them together their volumes their hundreds of pages thousands of pages from the Muslims it's not that orientalist and the non Muslims are the ones who brought it out I'm going to give you some books that have been written on it for you to understand that this is not something that the Muslims are hiding it's something you can research these books you can download them online and read about it and it also I want to bring to your attention is that I will not be able to go over this topic in great details as I would love to the reason because it's thousands of books we're talking about hundreds of books that have been written on it I will say to you there is not a book that talks about ألوم القرآن except there is a chapter in it that speaks about الأحرف السبعة every book but I'm not mentioning those books I'm mentioning books that have specifically been written on just ألحرف السبعة and if I count and I mention the other books that have in their chapters related to ألحرف السبعة then I will mention بخاري which brings it مسلم, أبي داوي, ترميدي, من ماجل مسائي, مسلم أحمد, مسلم الطياليسي what do you call it مسلم أفبن أبي شيب I will mention all of the دواوين السنة because all of them state the Hadith but I'm talking about books that have been specifically been written on it the first one is أبو عبيت الغاسم من السلام he has a book on the ألحرف السبعة ابن قطيبة رحمه الله who died a year 270 6 هجريات he has a Kitab on ألحرف السبعة we have أبو الفضر أروازيو who died a year 454 هجريات he has a Kitab on ألحرف السبعة أبو شامة المقدسي he has written a book on ألحرف السبعة الإمام الجزري الإمام ابن الجزري الإمام ابن الجزري الرحمه الله he has a Kitab on ألحرف السبعة الشيخ محمد بخيط المطيع who died a year 1354 هجريات has a written a book on it these are all the متقدمين the early people the early scholars let me now mention some of those who are still alive and recent books that have been written on it الدكتور عبد العزيز القاري who is the عميد كلية الحديث I think إنجامة أسلامية he has written a book on it الدكتور حسن ضياء الدين عتر he has a research رسالة علمية he has written onول شيء يتِّأخرureme من يف lijول المم miteinander أ رZein sesi حكاية من يفرق حكاية إن молод وحكاية إن م用 بشكل جيد عشان صراحة مو� كافة ويجب أن يكون هناك مجموعة جديدة لتذهب أكثر ونقرأ about it إن شاء الله الثالث هي الخلاف هناك اختلاف عن الحروف السبع، نعم نحن نقل هناك هناك خلاف، هناك اختلاف عن الحروف السبع، المجموعة ليس جميلة المسلمين لديوا مختلف في هذا السؤال سأتكلم بعض الأمام يتكلم هذا الأمام ابن العربي رحمه الله المالكي، المجموعة المالكي قال لم يأتي في معنى هذه السبع هذه السبع الأحروف السبع الأحروف السبع لديهم قال نصن ولا أثر لا يوجد تكشف أو أي حروف أو أي حروف أو أي حروف يتكلم لنا what this أحروف السبع لا واختلاف الناس في تعيينها وانا لها السكول يختلف عنها لأنه لا يوجد نص ونحن لا يوجد أثر اختلاف عن الحروف سأتكلم إن شاء الله هناك اشياء هناك اشياء لماذا هذا السؤال هناك اشياء واحدهم إبن العربي فقط قلت وهذا لا يوجد نص ونحن لا يوجد أثر في هذه السؤال أذكرنا المسلمين عندما نتكلم عن ماتا ما نتكلم نقول إذا نتكلم وما اختلفتم فيه من شيء فحكمه إلى الله إذا إذا تتكلم على one another في ماتا فالله المسجد سأتكلم الله يقول يا إله إذا تتكلم فإن تلازعتم في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر إذا كنتم تتكلم في ماتا وكنتم تتكلم في ماتا نحن تتكلم لنعود إلى القرآن في السنة لذلك هذه الأحروف السبعة لا يوجد نص أو أثر لنعود هذا why the difference of opinion okay that's one reason the second reason why I'm going to mention إن شاء الله تعالى the second reason why there is a difference of opinion ألمام جلال الدين الصيوطي he said this حديث الأحروف السبعة he said there is a difference of opinion regarding it على نحو من أربعين قول 40 views يعني الصيوطي جلال الدين الصيوطي he researched and he observed and he looked and he looked he said there are 40 views regarding الأحروف السبعة ملأ علي قاري came and what did he do he made it after الصيوطي he came he made it how many views he made it 41 views so he added an extra view on to the issue يبنو حبان what did he say he said اختلف أهل العلم في معنى الأحروف السبعة على 5 و 30 قولا يبنو حبان at least time there was 35 views صيوطي he said it's 40 ملأ علي قاري came he made it 41 this issue has become so disagreed upon that ابنو الجزري إيمام هذا الفن the imam of this field what did he say رحمه الله he said ما زلت أستشكل هذا الحديث و أفكر فيه و أمع النظر من نيف و 30 سنة حتى فتح الله جزري رحمه الله this and it's become very vague and ambiguous he said I thought about it I ponded over it I contemplated over it I looked at it multiple times he said for how long 30-something years I've been looking at after that what did he say حتى فتح الله بما يمكن أن يكون صواب ان شاء الله . هذا ما أتمنى . أتمنى أنه سيكون بشكل صحيح . إبنه تايمة رحمه الله يأتي بعد ذلك . الشيخ الإسلام إبنه تايمية . هادي مسألة كبيرة . this first of all بلا حرف السبعة is a very very complicated issue . تكلم إذا ما فيها أصلاف العلماء . many scholars have spoken about it . have discussed it . he said من الفقهاء the scholars والقراء and the scholars of قراءات و أهل الحديث والكلام and the scholars of حديث and the scholars of علم الكلام و شرح الغريب وغيرهم and the scholars who've looked at strange words يعني غريب الألفام . يعني this word is strange what does it mean . he said the فقهاء looked at this حديث . the قراء looked at this حديث . the أهل الحديث they looked at this حديث . أهل الكلام they looked at this حديث . the scholars of the language who the dictionaries they also try to look at this حديث . all of these people looked at it . it was a matter that all of the sciences did not hold back everybody threw what they could say about it . this by the way brothers and sisters shows us something very important which is our scholars their sincerity and their honesty if they didn't know something they would say I don't know . it also shows us how they didn't hold back in trying to look at the حديث and understand it and digest it . number five this point I think is very important that every single person understands this which is after I mentioned the difference of opinion some of you might be taken back and say wow you just mentioned Ibn Jassari you just mentioned General of the Necessity you mentioned Ibn Arab you mentioned Ibn Haban you mentioned Ibn Taymiah you like if these people were saying that this is complicated how would you be able to give us the strongest opinion and how will this ever be resolved what I want to say to you brothers and sisters who are watching who are viewing this episode is that the أمبيوتي ومعرفة في الحديث عن هذه الحديث لا يوجد شيء to do with the preservation. لا يوجد شيء to do with the preservation of the Qur'an. يوجد شيء to do with the meaning of this حديث and what is understood from it. That's it. Nothing more, nothing less. None of those imams that I mentioned looked at this حديث and said I'm questioning the preservation of the Qur'an. The Qur'an is not preserved because of the fact that this حديث is understood properly or the confusion in this حديث because of it. I believe the Qur'an is not preserved. None of them said that. They said the confusion is regarding what this حديث means. I also want to say to you brothers and sisters that the صحابة knew what it meant. The صحابة رضوان الله العليم أجمعين. They knew what it meant because the حديث I mentioned to you as موطواتر. Multi-tune narration. When عمر ربي الله وعنه and the مخاصمة the dispute argumentation that took place between عمر ربي الله وعنه and هشامل حكيم and the Prophet ﷺ told them both that the Qur'an came down in seven أحروف. It was to judge between the two of them. That what you read is right and what you read it was right. And then the Messenger ﷺ told him that the Qur'an was sent down in seven أحروف. عمر understood that what seven meant. And هشامل حكيم understood it. Because the Prophet ﷺ was judging between the two of them. If they didn't understand عمر ربي الله وعنه said يا رسول الله I don't know how that works. هشام is reading it wrong. You said they're seven أحروف. What do you mean by seven أحروف? عمر ربي الله وعنه asked if he didn't understand. هشامل حكيم would have asked if he didn't understand. Rather, if you look at the narration ألمان محمد mentioned in his Musnad that أبي ربي الله وعنه he heard a recitation being recited. It confused him. He started to have a doubt. And the Messenger ﷺ after that told أبي ربي الله وعنه after that he told him أبي the Qur'an has been sent down in seven أحروف. أبي ربي الله وعنه the doubt that was in his heart left. When the Prophet ﷺ hit him in the chest, the doubt left his heart. أبي was told that this different recitation you're hearing is all from Allah سبحانه وتعالى. It's the seven أحروف. أبي didn't look at the Prophet ﷺ and said يا رسول الله I'm still confused. I don't know what you're saying. He understood what the Messenger ﷺ was saying. Because the Prophet ﷺ said that he didn't understand. And the Messenger ﷺ was saying. Because the صحابة رضوان الله علي مجمعين. Many of the Ahadith what we see from them is that when the Messenger ﷺ said something they said يا رسول الله what is this? They questioned him. They asked him in order to know more. The people who the ambiguity came to and were not able to understand what the الأحروف السبعة meant is those who came after the Sahabas. They were the ones who became confused by it. And didn't understand it. I already mentioned to you one reason why they didn't understand. The people came after they didn't understand it. Because there is no narration. There is no narration. What the أحروف السبعة means. There is no narration. And this is another thing. Why did the Sahabas not transmit something? Because the Ahadith I just said is موتا واتر بلطة ناريشن. Why did not one companion say This is what's meant by it. The reason why they didn't is because it was known by necessity. It was something that was well known. They didn't think it required explanation. And I'm going to insha'Allah تعالى expand on that more when we go into the meaning of الأحروف السبعة. Those five points keep it in your mind. As we go through the views that are out there things will become clear insha'Allah. تعالى for you. I'm going to stop here for now. And I'll see you guys in the next episode. بذن الله الكريم. رزاكم الله خيرًا فلسن و بارك الله فيكم. السلام عليكم و رحمة الله و باركاته. How can you do a two second action right now that will give you a share of the reward of everything we're doing on this YouTube channel. Simple. Like this video and click subscribe. Why? It will allow YouTube to recommend our videos to other users. And imagine the huge amount of reward that could be waiting for you on the day of judgment if you did that with a sincere intention of spreading the Dean of Allah. You'll be rewarded for every single person who benefits from one of our videos as a result of your like or subscribe. That's an easy two second action that you definitely don't want to miss out on. Do it now. Click like and subscribe and don't forget to make that intention.