 Now, insha'Allah, we are going to go into the fourth response of the first doubt that was brought forward, that the Quran is not mutawatir. In this episode, insha'Allah, I want to be with me, respond and bring to your attention all of you that the great scholars of Islam have clearly categorically said that the Qiraat can be mutawatir to a people and may not be mutawatir to another people. This is a very important point, and no qad yatawatar rinda qawmin, ma lam yatawatar rinda ghayrihim, that the Quran may become mutawatir to a people, but not necessarily to another person. And this is a very important point that you keep in your mind. A qiraat is mutawatir to a people, but not necessarily to another people. Now, by the way, we're not saying that the Quran is not mutawatir, the Quran is a qadiyya musallama, it's an issue which is agreed upon. What we're talking about is a qiraat, like qawlu ta'ala an'amta aleyhimu. Is that mutawatir? Yes, it is mutawatir. But is it mutawatir to every single person? No. And this is something very important. And this is something very important. That's why we say Abu-Shamat al-Maqadisi and others who have fallen short in this issue, they thought that everything that is mutawatir has to reach them in tawatur. And that may not necessarily be the case. The qiraat is mutawatir to a people in a land but may not be mutawatir in another land. Let me give you an example. When the SARS flu came out, there were a large number of people who didn't even hear about it. Who didn't know what this is and only found out and read into it after COVID-19 came. But the SARS, its news, it reached haddut tawatur, multitude. Large quantity of people heard about it, were aware about it. But on the other hand, there was a good number of people who didn't know about it. That doesn't take away from it being multitude. But it just doesn't mean that it was multitude in every land and in every single country. And that is an important point. Let's say somebody never heard of COVID-19. 10 years later, they say, I existed at that time. What was that that happened that you guys are talking about? How come I never heard about it? And let's say those people are a particular land and they never heard about it. That does that take away that the COVID-19 has taken place, has happened, and it has been transmitted through mass transmission. People existed, people got afflicted with it. So the qiraat are mutawatir to a people and may not necessarily be mutawatir to another people. For example, it might be this qiraat might be mutawatir kufa, but may not be mutawatir in Mecca, for example. But is that qiraat mutawatir? Yes. A large number of people narrated from the Prophet to a large number of people, and it's only in a particular land. And another qiraat is also mutawatir in this land. So the qiraat are mutawatirah. And this answers a big shubah that they throw that the Quran is not mutawatir. Now I'm going to give you the statements of the great scholars of Al-Islam, saying this. Al-Imam Alamuddin, his name is Ali ibn Muhammad, Abu al-Hassan al-Sakhawi who died years 643 Hijriah. He's a teacher of Abu Shamet al-Makdisi. He has a qitaab called Jamal ul-Qurraa and Kamal ul-Iqraa. Al-Mushamah al-Makdisi transmits and narrates from him in his Murshadi al-Wajiz in some places. He quotes his sheikh, Inna. Al-Imam al-Sakhawi, al-Rahimahullah, Al-Muddin al-Sakhawi, he said, He said, So Muhammad ibn al-Saleh, he said one day a man said to Abi Amr. Abi Amr is a great qari from the seven Qur'an. He said to him, how do you recite the ayah? La yu'addibu adabahu ahad. How do you recite this ayah? And Abu Amr, he said, La yu'addibu adabahu ahad, but how do you recite it? So the man said to him, how do you recite the ayah? He said to him, how do you recite the ayah? What about the qira that came from the Prophet sallallahu alayhi wa sallamah? La yu'addibu adabahu ahad, this is a qira. So Abu Amr said, If I heard a man who said, I heard the Prophet, I will never take it from him. If a man came up to me and said, I heard it from the Prophet, I will not take it from him. Do you know why I will not take it? He said, why? He said, Because I suspect one individual who is alone. Especially when it is in opposition to what the mass number of people have transmitted, which is the recitation of La yu'addibu adabahu ahad. Alamuddin al-Sakhawi pointed something here. He said, The qira, he is saying it is not right because it came from one person or he is rejecting because it came from one person. If a one person was to say to him, it is actually a qira which is mutawatir. Abu Amr, he is saying I will reject this recitation. If a man even came up to me and said to me, the Prophet recited it. But this recitation actually is not one person narrated. It is actually a recitation of al-Qisai. It is qira of Qisai. And it is actually a multitude. It is mutawatir. And that is what he says. Alamuddin al-Sakhawi says, Mutawatir to a people, I may not necessarily be mutawatir to another people. Wa inama ankarabu amr. Mutawatir rejected this recitation because it never reached him in tawatur. It is mutawatir. But it didn't reach him. Abu Amr in tawatur. Ibn al-Jazari in his munjid al-Mukri'in, he said, after he brought the story as well. And he also brought the story. He said he brought the story of al-Sakhawi when he said Ibn al-Jazari said, Qultu, I say, sadaqa. He is right. Qira is mutawatir. It is a recitation of mutawatir. Because it is a recitation of al-Qisai. Because this is the recitation of Ibn al-Qisai. So what do we take from this quote? What's the lesson that we take from it? The lesson that we take from it is that the Qira may be mutawatir to a group of people in a group of particular land. It came to them through tawatur and they passed tawatur and so on. And it may not be mutawatir in another place. Okay? That's very important. Now I'm going to give you the second statement of a second imam. Al-Imam al-Dahabi. Al-Imam Shamsuddin al-Dahabi. Al-Imam al-Dahabi died the year 748 Hijriah. He has a Kitab al-Qusir al-Alami al-Nubala. When he talks about the biography of the great imams, he starts with the prophet, of course, and then he goes into the life of the great scholars of Islam, Abu Bakr, Umar, Uthman, Ali and the Sahaba. And then he goes into, he goes into the great imams of Islam. And he also mentions evil people as well in that book. When he came to the biography of Yaqub ibn Ishaq Zaid al-Hadramiyu, he said the following. He said, Yaqub ibn Ishaq Zaid ibn Al-Hadramiyu. He said, after that, he's a reciter of the people of Basra. He's one of the ten. He was born after 130. Yaqub ibn Ishaq al-Hadramiyu, he used to recite the Qur'an in the opening. He recited it to the people opening. In the opening, he wasn't private classes he had. He taught in public, in the open. He used to recite the Qur'an to the people in the open He used to recite the Qur'an to the people in the open the time of Sufyan ibn Uryayna and the time of Abdullah ibn Mubarak. He recited the Qattan. He recited it to the people in the open and Abdullah ibn Mahdi ibn Mahdi and Al Shafi'i ibn al-Adriest Al Shafi'i and Zaid ibn Harun Zaid ibn Haruna and a lot of religions. Yaqub ibn Ishaq Zaid ibn al-Hadramiyu used to recite the Qur'an in the opening. He used to recite in the presence of Ibn U'iyyina, Ibn U'iyyina lived at that time, and would you call it, Ya'qub al-Hadrami was reciting the Quran and was teaching the people the Quran. Ibn U'iyyina heard about it, Ibn Mubarak heard about it, Ya'hi al-Qat'an heard about it, Ibn Mahdi heard about it, Shafi'i heard about it, Yazid Ibn Haroon heard about it. And many more other people heard about his recitation. Min A'ima did deep from the scholars of Islam. He said after researching and looking into this matter, it has not been transmitted that any of the reciters, and any of the jurists, and the righteous people, and the khulafa, and the Islamic leaders, any of them rejected his recitation. It has not been transmitted to us. Anyone, no one ever said, Ya'qub, your recitation is wrong. Don't read like that. Ibn U'iyyina did not say that to him, Ibn Mubarak did not say that to him, Ya'hi al-Qat'an did not say that to him, Ibn al-Mahdi did not say that to him, Ibn Mahdi did not say that to him, Yazid Ibn Haroon never said that to him. No one ever rejected the recitation of Ya'qub Ibn Ishaq al-Habarameen. And they didn't even prevent him from it at all in the first place. And if anyone was to reject the recitation of his, it would have been transmitted to us. And it would have been so famous in the books. Rather, they praised him. And let alone him just reciting it in Basra, rather he was passing it on to his students, and his students were passing it on. So it was something that was being given on and it was being passed on. He taught this Quran to his students. And he continued reciting it in his recitation. His recitation was recited and it was read by the Imams that even came after him in the Mihrab. As Imams, they were reciting on the recitation of Ya'qub al-Habarameen. In Basra, they were reciting it. They were reciting it for decades. He used to recite it in the pulpit. He used to recite it as an Imam. His students would recite it as Imams in the Masajids of Basra. No one came out and said, What's this recitation? Where did it come from? Rather, the people all accepted it. Until a group of people came. People came later in Islamic history. They were not familiar with this recitation. They didn't know of it. They rejected it on that premise. Then the Habib said, If someone is ignorant of something, he shows enmity to it. One of the signs of knowing someone is ignorant in a particular field in Islamic knowledge or any sciences, whether it be academic sciences, is when he says that science is rubbish. There's no value in it. Why are people studying it? Remember this principle. If someone is ignorant about something, he shows hostility and enmity to that thing, that science, and the people who possess that knowledge. He doesn't show them happiness and doesn't... He's not fond of them, basically. So Al-Imam with the Habib, he said, People who were not familiar with the recitation of Ya'qob al-Hadlami, who were not acquainted with it, what did they do? They rejected it. And if somebody is ignorant about something he doesn't show, he shows enmity and hate towards it. These people said, these late comments, they said that these recitation have not been transmitted to us in multitude narration. It hasn't been transmitted to us in mass transmission. After that, Al-Imam with the Habib, he said, We will say to those people who said that it hasn't reached us through a mass transmission. We will say to them, it has been connected with many creatures. This train, this recitation of Ya'qob al-Hadlami, has reached us. It has been connected with many creatures. Sorry, Dabi said, we will respond by saying that this recitation has reached mass transmission to a group of people. And those people are large in quantity that it reached. And it is not the condition of the creatures to reach the Ummah. It is not a condition of the creatures that it reaches everyone in the Ummah as the creatures. And it could reach a group of people in the creatures and may not necessarily reach another group of people in the creatures. Pay attention to that. The creatures, they have a recitation which is the creatures for them alone. And the fuqahah has issues which are mutawatir for them. But it is not known and the people of qiraat are not acquainted to it. And there are some issues that a fuqahah considers to be mutawatir to them. It is well known to them. But it is not well known to the Qur'an. And sometimes the opposite can happen. Something is mutawatir for the Qur'an but may not be for the fuqahah because this is not something they are into. Same with the muhaditheen. Where did this hadith come from? The same with the grammarians and the people of the language. There are some things which to them is clear cut, well known but not necessarily to the other scholars of other sciences. A person who is ignorant about something or a science or a knowledge, we shouldn't use him as a proof against the one who has knowledge of the issue. If the qiraah is being mentioned by some scholars that it is mutawatir and a group of people are saying it is not mutawatir, we say the ones who know are a proof against the ones who don't know. And other than them who say it is not mutawatir, they are negators, they don't have the knowledge to affirm. But the ones who have affirm have the knowledge for it. And the scholars, they say the one who knows is a proof against the one who doesn't know. But that is why, she said, he is a liar and he has made a grave lie the one who says that the prosaasim urinated standing up. Hudayfa Ibn Uliyamanin, he said, Ba'ala nabi'u sallallahu alayhi sallam qa'iman, the prophet urinated standing up. Aisha negated, Hudayfa affirmed. Who did the scholars take? They said Aisha doesn't know. She negated him because she never saw it. Hudayfa saw it, man aalima hujjatun ala ma lam yaalam, the one who knows and saw it and has that extra knowledge is a proof against the one who doesn't have that extra knowledge. So the one who says that the Quran is mutawatil and says that it's mutawatil has a knowledge that the one who's negated doesn't have. That's what they'll be saying here. Wa laisa man jahila ilman hujjatun aala man aalimahu wa innama yuqalu liljahili, this ignorant person who says that this qira'a is not mutawatil, this ignorant person who negates it it will be said to them, ask the people of knowledge. That statement from al-imamu dhahabi itself is enough. We should stop the episode there, but insha'Allah wa ta'ala to make the issue even more clearer I'm going to bring you other quotes from other great scholars. Tadjudin al-subkih, Rahmanullah who died in 881 Hijri al- which is in the size of the Surah al-Fikr. He says Allahu Akbar wa rubba mutawatil it may be mutawatil and the qawmin to a people duna akharina not to another people wa fi waqtin duna akhar and it may sometimes even be mutawatil at a time but not at another time. It could happen. This is mutawatil in this land and it's not mutawatil in this land or it might be mutawatil at this time but not in this time it could happen. Al-Nuriyu al-Safa qusiyur Rahmanullah who died in 1118 Hijriah He said it is not a criticism and it doesn't it doesn't pass through that there is tawatur in the Qiraat just because the Quraat that some of the Quraat differed on this issue we don't say that this issue because the Quraat differed upon it that this is a criticism that shows that there is the Quraat and not the tawatur no Fakat tawatur al-Qiraat why? Fakat tawatur al-Qiraat in the qawmin duna akharina because tawatur can happen for people and not for other people Fakat tawatur al-Qiraat because the Qiraat may not read in the Qiraat but not in the Qiraat why? because it didn't prove or because it didn't prove it on the tawatur and that's why no one of them didn't like the other Qiraat the reason why some Quraat didn't recite in the Qiraat but not in the Qiraat is because that Qiraat of the other Qiraat never reached him in the tawatur like the Qiraat of Qisai he's saying to me it's not mutawatir but the Qiraat is mutawatir too al-Qisai so that's why they didn't recite on another person's recitation they didn't recite on another person's recitation because it never reached him in the tawatur this shows you something that each qari was reciting what was mutawatir to him Jalaluddin al-Suyutiyu who died in 911 Hijriah he has a Kitab called Alitqalfi al-Uloom in Quran he said he said exactly what al-Imam al-Tajaddin al-Subqi said which is that it could happen that it's mutawatir to a people and not another people and it is also mutawatir at a time and not at another time or not at a particular time al-Imam Abu Sa'id ibn al-Lubbin who died in 782 Hijriah he has a Kitab called Fatiha al-Bab wa Rafa al-Hijab he mentions that he said that the tawatur of the 7 qiraat it is something mutawatir to the quraat and it is also mutawatir to a particular land this qiraat is mutawatir in Islam this qiraat is mutawatir in Islam this qiraat is mutawatir in Islam and it's not mutawatir over the whole entire globe at one time it could even sometimes happen that a qari never even heard of the other qari's qiraat because of the land that does not negate that each person is reciting on a qiraat which is mutawatir last but not least Shamsuddin ibn al-Jazeera who died in 833 Hijriah ibn al-Jazeera he mentions in his Kitab he said after he mentioned that the 10 qiraat the 10 quraat 7 that Imam al-Mashat ibn al-Mashat and the extra 3 that ibn al-Jazeera mentions in his Duraa he says those 10 are mutawatir but he said ibn al-Jazeera he says i am not claiming and i'm not going to say that these are the only 10 which are mutawatir and anything other than that is not mutawatir why ibn al-Jazeera why can't you say that because he said because it could happen that a qiraat might be mutawatir to a people and not another people as for me ibn al-Jazeera i haven't looked at the qiraat in India because it could be possible but as a qiraat mutawatir in India i haven't he's saying and they could be qiraat which is also mutawatir and other than them and other than them it could be possible it could be possible that it's to them mutawatir that to them is mutawatir there's a possibility that this qiraat mutawatir to the scholars in India or the qiraat in India or even aqsa al-mashrik but it could be mutawatir for them so the statement of ibn al-Jazeera he's saying i can only affirm these 10 after looking at it they are mutawatir these qiraat anything beyond that anything other than that he said i can't because there's a qa'idah to the qiraat and the scholars which is what i told you i will stop there inshaAllah anything which i have said that was wrong or incorrect is from me as shaytan and Allah, His messenger are free from it i will see you guys inshaAllah i will see you in the next episode bless you Assalamu alaykum How can you do a two second action right now that will give you the reward of everything we're doing on this YouTube channel. 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