 My beloved brothers and sisters, insha'Allah ta'ala today I'm going to go into the second shubha, the second doubt that have been brought forward by the Orientalists, the missionaries, the non-Muslims in general, and also those who have apostated from Islam, the doubts that they have brought forward. The second one is they claimed the reason why there are different recitations of the Qur'an is because it is because of the variation of the masahib of Uthman, they're saying it's not because the Prophet recited it in these different ways. No, that's not the case they are saying. They're saying the reason why the people of Sham recite like this and the people of Kufr recite like this and the people of Basra recite like this and the people of Makkah recite like this and the people of Medina recite like this is all based on the Mus'haf of Uthman and it is not al-mushafa wa-talaqi wa-r-riwaya, none of that. It is not transmission from the Prophet sallallahu alayhi wa sallam, it's not a recitation that was heard from the Prophet sallallahu alayhi wa sallam, because they said Uthman, his masahif, the Mus'haf that he sent, they were different. Some of the masahif of Uthman had word in it that the other Mus'haf didn't have it and that's why they are reading differently. It's all because of Uthman's Mus'haf. They say Uthman's Mus'haf didn't have the diacritics on it and because of that there were variation in recitation. And so inshaAllah wa ta'ala my aim and objective is to debunk that and prove that that is not the case. The masahif of Uthman was not the reason why the variation of the reciters came. The variation of the recitation came because of the Prophet sallallahu alayhi wa sallam, because of the Prophet reciting in his way. Uthman, he narrated each land to a particular form. That's what he did. But Uthman's Mus'haf did not initiate these differences. He didn't create these differences and these variations. Rather, Uthman's Mus'haf catered for the kera'at of the Prophet sallallahu alayhi wa sallam in the Arabic that he took from Jibril, the final version that he took from Jibril. So I hope this point is understood that Uthman sallallahu alayhi wa sallam sat with the noble companions, the committee that he that were elected. And this committee of companions, they based the writing of the masahif on the aradat ul-akhira, the final and last version of the Qur'an that came down to the Prophet sallallahu alayhi wa sallam. Now the aradat ul-akhira was different. The final version that was given to the Prophet sallallahu alayhi wa sallam had variations, the Prophet recited it in different ways. Uthman, he doesn't want to dismiss a kera'a which is from the aradat ul-akhira. He doesn't want to dismiss it. How does he make sure that he caters for all of that? How does he do that? He made variations in the masahif and he deliberately chose not to write the dots, the dire critics on there. He specifically wanted to not write on there so it can cater for all of those recitations. I hope that is understood. Now, insha'Allah, I'm going to go into the response of this doubt. I'm going to debunk it and I'm going to do it in six ways. This doubt I'm going to respond to in six ways to show you how flawed it is and how weak it is. The first answer to this shubha or the first response to this shubha, this doubt, is the iqtilaq, the variation, the differences in the recitation is from the Prophet alayhi wa sallam and it is not from the mushaf that Uthman radiya allahu anhu sent. The differences in recitation surpasses. It precedes more like, precedes the masahif Uthman radiya allahu ta'ala anhu sent. The sahabas, they took the Quran from the Prophet alayhi wa sallam. They took these different qiraat from the Prophet alayhi wa sallam. Before Uthman radiya allahu ta'ala anhu wrote the masahif and before he decimated it into the main cities, the five main cities. The second response, insha'Allah, is Uthman ibn U'affan sent with every single mushaf, a reciter, who teaches the people the Quran. In what way? This reciter is going to teach the people the Quran in how the qari took the Quran from the Prophet alayhi wa sallam and if the issue was relying on the mushaf alone and that the people only read what is in line with this mushaf without it being taken from the Prophet alayhi wa sallam then Uthman would have only sent a mushaf and he would not have sent a reciter with it. The variation in recitation is from the reciter who's bound, he's bound, he's restricted to this mushaf that is given to him though. If he knows the qiraat on another mushaf he's not allowed to read it. He's bound on this recitation that is given to him. So the qari of kufa is restricted to teach the people the mushaf he was given. The qari of maka is restricted to teach the people the mushaf he's given but this mushaf, this qari has already taken it from the Prophet alayhi wa sallam. Number three, if the issue was reliance on the mushaf alone and it wasn't it wasn't based upon what was taken from the Prophet sallallahu alayhi wa sallam and if this variation of qiraat only came from the masahif and it didn't come from the Prophet sallallahu alayhi wa sallam then it would have been that every recitation that is in line with the mushaf should be accepted. If the mushaf is what governs the recitation and the issue is the mushaf only and it's nothing to do with that is taken from the Prophet sallallahu alayhi wa sallam then if a person reads a recitation and it's in line with the mushaf it should be accepted from him, correct? There are many recitations that are in line with the mushaf's man sent but they were rejected and they were not accepted. Why? Because the mushaf is not the only reference point. It's before that is that it's taken from the Prophet sallallahu alayhi wa sallam and that which is in the mushaf is what was taken from the Prophet sallallahu alayhi wa sallam. Number four, history has actually shown us that the reciters, the ulama, the jurists, the fuqaha, the solaha, the nuhaat and other great scholars they rejected the recitation of a man by the name by the name of Ibn Miksam. Ibn Miksam, he was a person who said every recitation that is in line with the mushaf's man sent and it's also in line with the Arabic language. He used to say that the recitation is correct even if it wasn't transmitted from the Prophet sallallahu alayhi wa sallam. The scholars, they scolded him, they refuted him and they did not accept his recitation. So if it was only based upon the mushaf and that was the source for the companions alone and it wasn't a matter of a talaqee wal mushaafaha wal nakal then they would have said that the recitation, the idea and the proposal of Ibn Miksam is correct but they didn't. The fifth response insha'Allah is and this is Qasim al-Tubahra, this is going to break the back. The presence of words in the mushaf that are written in one way, that word is written in one way. That being said the Qur'an and the reciters differ in the way that they recited it. Some are reading in this way, some are reading in this way. The word is written in one way, it's written in one particular. Why is there a different recitation? If the recitation is based upon the writing then they should have recited it in the same way. Why is there a variation in their recitation? The variation is not coming from the mushaf, it's coming from where? It's coming from the Prophet alaihi s-salatu wa s-salam which they took it from. I'll give two examples insha'Allah. When I give you these two examples it becomes clear for you. The word Ibrahim, it's found in the mushaf 69 times. The word Ibrahim is found in the Qur'an 69 times. Ibn U'amir who's the Imam of the people of Sham. In those 69 places where the name Ibrahim came, Ibn U'amir 33 places. He recited it as Ibrahim. In one place, in one verse, he comes and he recites in one surah, he's reading Ibrahim one place and another place he's reading it as Ibrahim. In one surah, why is he doing that? It's because it's mushafah and atlaql. The reason why he's reading it as Ibrahim here is because the Prophet recited it here Ibrahim and the Prophet recited it here Ibrahim. Now my beloved brothers and sisters, I want to show you something very amazing here. The writing of the mushaf and how it's written. Let's look at the word Ibrahim. Allah mentions in surat al-Baqarah when he says, وإذا بتلا إبراهيم ربه بكلمات فتمه وإذا بتلا إبراهيم ربه بكلمات وإذا بتلا إبراهيم ربه. Here we have Ibrahim. Here we have what? Ibrahim. Ibrahim here in surat al-Baqarah is written with an alif. The way it's written, if you go to the mushafah and you look at it, you find it with an alif. That's how it's written. And the Qur'an differed on this. They didn't agree on it. You go to surat al-Ibrahim وإذا قال إبراهيم ربه جعل هذا البلد آمنة وإذا قال إبراهيم, you find there's no alif on this. There's no alif on it. It's with the yeah. It's Ibrahim. And in surat al-Baqarah it's written as what? Ibrahim. And in surat al-Ibrahim it's written as what? Ibrahim. وإذا قال إبراهيم ربه جعل هذا البلد آمنة وإذا قال إبراهيم ربه جعل هذا البلد آمنة وإذا قال إبراهيم The Qur'an differed on it. Why is there differences in both? In writing. And why is there differences in recitation? This shows us that the writing and the mushaf the way it's written ليس هو الحاكمة. It's not the governing thing on the qiraat. The qiraat governs the رسم. I need the recitation I was taking from the Prophet is what's governing the mushaf the way it's written. The second example that makes it very clear that the Qur'an is governed by the qiraat. And the qiraat is what governs the mushaf the way it's written. And it's not vice versa. For example we have the word خَاطِفَ يَخْطَفُ افعل ماضي and افعل مضالع. A present verb and a past verb. خَاطِفَ is a past verb. And يَخْطَفُ is a present verb. مِنْ بَابِ عَلِيمَ يَعْلَمُ In the Qur'an we have this word. And in the Arabic language there's two ways you can say it. You can say خَاطِفَ يَخْطَفُ or you can say خَاطِفَ يَخْطَفُ both ways. Arabic language accepts that. I repeat there's two ways of saying it. You can say خَاطِفَ like فَعِلَ and then يَخْطَفُ and as a side benefit فَعِلَ the قِيَاس is always يَفْعَلُ like عَلِيمَ يَعْلَمُ that's the قِيَاس anything other than that is شَان whether it's a فِعِلَازِم or فِعِل متعدي a transitive verb or intransitive verb or whether it's a verb which is صحِح or معتَل it doesn't matter. يَفْعَلُ is the قِيَاس okay that's why you say يَخْاطِفُ خَافَ يَخْاطِفُ comes from the word خَوِّ فَأ and it becomes خَافَ and it's معتَل it becomes يَفْعَل that's the قِيَاس there's also شَاد and the shad that divided into two but we're not going to go into that you study that in sarf inshaAllah. So we have the word خَاطِفَ يَخْطَفُ that's one way of saying it you also have خَاطَفَ and the فِعِل the same which is يَخْطَفُ and the فَعَلَ comes in four ways it comes as in four ways it comes in يَفْعِلُ and the third one is يَفْعِلُ and يَفْعِلُ simultaneously at the same time here we have what يَفْعَلُ like عَمَدَ يَعْمَدُ so what we learned here is that the word خَاطَفَ يَخْطِفُ or خَاطِفَ يَخْطَفُ both ways we can say it but we find that the Qur'an don't differ even though there is two luga in it two ways of the Arabic language can say it and the Mus'haf of earth man accepts both it can be recited both those ways we find that the reciters all agree on one which is what خَاطِفَ يَخْطَفُ none of them said that the mavi is خَاطَفَ they also said خَاطِفَ in the Qur'an even though the Arabic accepts it the Mus'haf of earth man accepts it it's missing one condition what is that condition it's missing there is no a تَلَقِ والمُشافَها it's not being taken from the Prophet ﷺ and that's why you find the Surah Al-Safat Allah Ta-Barakut al-A'layhi says إلا من خَاطِفَ الخَطْفَة إلا من خَاطِفَ الخَطْفَة when you find Surah Al-Baqarah Allah Ta-Barakut al-A'layhi says يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهم all of the reciters recited as what إلا من خَاطِفَ الخَطْفَة in Surah Al-Safat and he recited Surah Al-Baqarah all of them يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهم so that shows us that the issue is not about if it is in line with the Mus'haf only and that and the variation of the Qiraat is because of the Mus'haf's it's very weak and it's a fluid argument. Last but not least to show that this Qiraat the variations that we see in it is because of the Prophet ﷺ reading in those different ways is that if we say that the variation is based on the Mas'ahif Uthman who sent and that everybody can read the Mus'haf of Uthman and whatever way he wants to read it he can then that means the Qur'an has in it the statements and the views and the opinions and the ijtihadat of men it's not the speech of Allah and that's disbelief and that is going against the clique verse of Allah and he says that the Qur'an is not the speech of Allah the unanimous agreement of the great scholars of Islam also we go against the ayah and if you know our ayatunah he said he also goes against the Qur'an being told to the Prophet ﷺ Muhammad you are taking the Qur'an from Allah subhanahu wa ta'ala he also goes against the ayah and Allah ta'ala said to the Prophet the Qur'an is all from Allah subhanahu wa ta'ala it also takes away that the Qur'an is a miracle when Allah said to the disbelievers if we say that the Qur'an has the speech of the humans in it it takes away from it being a miracle and it entails that the Qur'an has human element in it and that is why the Qur'an shouldn't be called a miracle because human speech is open to mistakes and errors and faults whereas Allah subhanahu wa ta'ala it isn't it isn't Allah also said that in the Qur'an he said if this Qur'an was to come from other than Allah you would have found contradiction in it so what we say brothers and sisters is that the Qur'an the variations and the difference is that we're seeing is based on how the Sahabas took it from the Prophet ﷺ and it is not because of what the masahrif of Uthman dictated for them yes we say is that Uthman's masahrif narrowed each country to a particular recitation but does that mean Uthman came up with that recitation and that that mushaf is what brought that difference is no we say the Prophet recited it like that pre-4 the masahrif were written and the masahrif were written on the variations of Uthman on the Prophet ﷺ's recitation I hope I made this point clear and that it's well understood by everybody anything which I have said that was wrong or incorrect is from me and shaitan and Allah and his messenger are free from it I will see you inshallah in the next episode where I will mention another shubhah from the shubhahs that they bring forward until then Assalamu alaikum wa rahmatullahi wa barakatuhu 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 a day of judgment if you did that with a sincere intention of spreading the deen 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