 In this episode, InshaAllah, I'm going to speak about the third marhala, the third stage. We spoke about the first stage and the second stage in our previous episode of how the Quran reached us. Remember, we're in the adillah al qata'a, the clear evidences that the Quran and the qira'at have both reached us in multitude mass transmission. We spoke about the first stage, which was the Prophet sallallahu alayhi wa sallam, to his companions. And then we spoke about the companions to the tabi'een, to their students, the companions to their students. And now we're going to speak about the third one, which is the students of the companions, which are the tabi'een, passing you on to the atba'u tabi'een, and then onwards. And then how it reached us is the final stage, inshaAllah, ta'ala. The Quran was passed on in mass transmission from the sahabas to the tabi'een, and we already proved the story of Abu Dardar, how his students reached in one gathering, 1,600. We spoke about that in our previous episode. Here inshaAllah, we're going to speak about the tabi'een, and how they passed on the Quran, and they taught the Quran, and the number of people they taught the Quran to, the tabi'een, and how the atba'u tabi'een took from a lot of the tabi'een. That's the one, inshaAllah, ta'ala, and we'll start with. It was narrated that Yahya ibn Abdullah ibn Ubaydi ibn Abdullah ibn Abi Mulaika. And Abu al-Hassan alamuddin al-Sakhawiyu, he narrated this in his kitab, Jamal al-Qur'a, he narrated it there. That ibn Abi Mulaika said, if we find a man reciting, and he's reciting, that which is not between the two covers, the only thing that we're going to request from that person who's reading the Quran, that is not between the two covers, the thing that we're going to request from him is repentance. I was going to get capital punishment from the Islamic State. We take this Quran from a mass transmission, a large quantity of people, from a large quantity of people we pass it on to. So we've taken it off from a mass number of people, who they took from a mass number of people, who took from the Prophet sallallahu alayhi wa sallam, who took from Jibreel, who took from Allah, wa taquluna, and you guys are now coming to us and saying to us, haddat ana fulanu al-a'raj, an fulanu al-a'ma, madri madad. And here you are coming to us, telling us, so and so told us, so and so told us, we don't take the Quran from so and so, we take the Quran from mass transmission. Ibn Abi Mulayka is an Imam who lived at the second century of Islam, he was a tabi'i, he was from the tabi'i, and his statement here is very powerful, what did he just say? What he said was, and categorically said it, is that we have taken the Quran from a mass number of people, so a mass number of people, who took from a mass number of people, who took from the Prophet sallallahu alayhi wa sallam, who took from Jibreel wa ma ilayhi alayhi wa sallam, to Allah, wa taquluna, and he mass transmission. This is the tabi'in, say this, what supports the statements of Ibn Abi Mulayka is the foqa ha'id tabi'in, the foqa ha'id of the tabi'in, that is Ibrahim Ibn Yazid al-Nakha'i, Ibrahim Ibn Yazid al-Nakha'i who died in 96 Hijriah, 96 Hijriah, he's a tabi'i. Imam Abu Bakr Ibn Abi Sheba, who died in 235 Hijriah, he narrated in Isnadi, in Sahih, with an authentic chain in his Musannaf, he said, haddatana waki'a, waki'a is waki'a Ibn Jarrah al-Ru'asi, that is waki'a Ibn Jarrah al-Ru'asi, an Sufyan, Sufyan is Sufyan Ibn Sa'id Ibn Masruq al-Tauri, an Mansoor, an Ibrahim Ibn Yazid al-Nakha'i, and I went as a side benefit to remember this. In the Kitab Ila al-Tirmidi, Imam al-Tirmidi in his Ila, he mentions that, Imam al-Bukhari who he said, but some people might say, Abdul Rahman, this chain that you're bringing right now is a weak chain because we know Sufyan al-Tauri is a Moudallis and he done Tadlis here, he said, an Mansoor, and so this chain is weak, why are you quoting it? I want to say to these people who might say this, that Imam al-Bukhari, as Imam al-Tirmidi narrated in his Ila, that Imam al-Bukhari, he said, I do not know for Sufyan al-Tauri, I do not know for Sufyan al-Tauri, I do not know for Sufyan al-Tauri, that he narrated from Habib ibn Abi Thabit, or Salamat ibn Kuhailin, or Mansoor, I do not know that he narrated from these three and then he done Tadlis when he narrated from them. I mean, Bukhari is trying to say that Salamat ibn Kuhailin, or Habib ibn Abi Thabit, or Mansoor, none of the narration, when Sufyan al-Tauri narrates with A'an, is Tadlis, pay attention to that and keep that in mind. So, this narration I mentioned from Ibn Abi Shai'ib, it's Sahih, even though Sufyan al-Tauri said an Mansoor, because Mansoor is from the people that Bukhari mentioned that Sufyan al-Tauri doesn't do Tadlis with. What is it that he narrated from him? Mansoor. So Sufyan al-Tauri narrated from Mansoor that Ibrahim al-Nakha'i, he said, carry ha anya qula, Ibrahim al-Nakha'i you disliked, he hated, that a person says, qiraatu fulanin, wa kama kana yaqra'u fulanin. This is the qiraat of so and so, and this is how so and so recites. He never liked that. Why didn't Ibrahim al-Nakha'i you not like that? Why was he against that? Let the Imam of this field, Ibn al-Jazari, explain to us, as he mentioned in his Kitab Munjid al-Mukri'in, that when he brought the Salaf not liking a person saying, this is the qiraat of so and so, and this is the recitation of so and so, or this is how so and so read. He explained what is meant. Ibn al-Jazari says in his Kitab Munjid al-Mukri'in, he said carry ha man carry ha man salaf, that some of the Salaf disliked and hated, and used the qiraat to someone, that the qiraat is attributed to a particular person. And then he said, Rawa bin Abi Dawud, Ibn Abi Dawud, the son of Abi Dawud, Abu Bakr bin Abi Dawud, he narrated from Ibrahim al-Nakha'i, he said, kana yaqra'u fulanin, wa kara'u fulanin. That the Salaf used to dislike, a person say that this is the recitation of so and so, and this is the chain of so and so. Then Ibn al-Jazari comments, he says, qultu ayi say, wa dalika khawfaan mimma atawahamahu abu shama. The reason why Ibrahim al-Nakha'i and the Salaf in general did not like to say this is the recitation of so and so, and this is how so and so read, is they were scared that confusion may come as it has come to abu shama tal makdisi. What's the confusion? Min anna l-qira'ata ila nussiba ila shaksin takoonu ahadiyat. That if the qira'at is attributed to one person, it becomes to the people, or they start thinking that the qira'at is only one person. When they hear that this is the qira'at of asim, or this is the qira'at of nafih, they might think, okay, only one person narrates the Quran. Quran is not mutawatir. Quran is ahad. Ibrahim al-Nakha'i says, These people do not know that every reciter who the recitation was attributed to, from the seven or the ten, that the qira'at that were reading with that seven or with that ten, the other reciters who were out there reading the Quran with him, are more than him. And the ones who were reading this recitation before him were more than him, okay? And those who came after are also more than him. And there's more people who read in the qira'at of asim before and after. And people reading before asim even came. Then he said, Wa min ma yazim. Wa min ma yazim. Wa min ma yazim. Then he said, Wa min ma yazim. Wa min ma yazim. Wa min ma yazim. Wa min ma yazim. He said, he said, Now you might think to yourself, really, listen to this. Listen to this example that Ibrahim al-Nakha'i gives to show you the matter is very clear that the issue of the qira'at was already done in large number before that, before any of these seven came. Look what he said, He said, what proves this point is the statement of Abu Hatim al-Sijistani, which he said, The first person to go out there and gather all the qira'at together, whether it be the accepted qira'at or the rejected qira'at, the first person who brought it all together is Haroun ibn Musa al-A'war. And he was from the reciters. Okay? The people disliked what Haroun ibn Musa did. Why did they like it? They said, He has done wrong when he started to author in this field. The reason is because the reason is because the qira'at, he said the reason is because the people didn't like it is because he gave the impression that the qira'at was from particular individuals. And they didn't like that. They knew that the qira'at was from large number of people. Restricting a number of people makes it look like the Quran is only restricted to these people. And there's no other people who narrated this qira'at. That's why they didn't like it. They knew that the Quran came from large number of people to large number of people. And he didn't like it. He said, Haroun ibn Musa lived in the second century. He died before 200. Imam Abu Hatim al-Sijistan who is the same state as us, he died in the second century. He died before 200. He died when the year was 255 Hijri'at. What does that show you? That the qira'at was known, studied, accumulated, acquired and mastered before any of the imams had already come before any of the reciters of the qira'at came. The Quran was gathered. It was taken on board. Yes. Now, insha'Allah, I want to go in giving you an example of some of the seven qira'at that we have just to show you that the Tabi'een to the Atiba'u Tabi'een, it was all done. The Quran was really done. Now, insha'Allah, I'm going to give two examples. The first example I'm going to give, insha'Allah, is Asim ibn Abi Najud whose qira'at is the one read by majority of the Muslims around the world today, the most famous one. Asim he died in 128 Hijri'at. Abu Bakr ibn Mujahid said in his qira'at, he says Abu Bakr ibn Mujahid, he died in 334 Hijri'at. He has a qira'at called As-Sab'a, I've already spoken about it. He brought his chain which is all authentic that Abu Bakr ibn Ayyashin said I can't count how many times I had Abu As-Saba'i saying Abu As-Saba'i said the following I can't count how many times I had Abu As-Saba'i saying Abu As-Saba'i said the following I never saw a person who mastered the Quran, who read the Quran who had studied the Quran better than who Asim ibn Abi Najud He did not leave of any of the students of who? Abu Bakr ibn Mujahid Asim ibn Najud did not leave of any of the students of who? Asim ibn Najud took from Ali ibn Abi Talib, he took from the Quran his chain goes to Ali ibn Abi Talib, he goes to Uthman ibn Affan, he goes through Ali ibn Abi Talib, he took from many of the companions students so the Tabi'in passed on to him he took it from all of the students Uthman ibn Abdullah ibn Abdul-Masud he took from Zid ibn Hubeish asim ibn Najud his crows take from all of the Tabi'in so the Tabi'in passed on to the Tabi'in as long as you follow the Tabi'in the second example Naf'a he was one of the seven Qur'an Naf'a ibn Abdul-Rahman ibn ibn ibn Ibn A'im 69 hijriah. He said Imam Abu Bakr ibn Mujahid narrated in the Kitaba 7 again he said, He said, Ibn Abi Nuaimin said, I read on to 70 of the tabi'een. Nafi'i saying this. I read on to 70 of the tabi'een. Is there not a multitude mass transmission? 70 of the tabi'een I narrated it from. This issue carried on. I gave you two examples. This issue of studying the Quran in this way. In large number carried on. Until Abu Al-Qasim Al-Hudali came. He died here 465 Hijriah. He traveled the world to take the Quran in the Qiraat. And he took the Quran from hundreds of Shuyuh. Ibn Al-Jazari mentions in his Kitab, he said, He took the Quran from how many people? 365. 365 Shuyuh he took the Quran from. And he said about himself. He said I traveled the world to take it. Abu Al-Qasim Al-Hudali. Another great scholar. Shamsuddin Al-Dahabi. He died here 740 Hijriah. Imam Al-Dahabi's teachers reached Shuyuh Al-Fasheik. A thousand teachers. Ibn Al-Jazari, Shamsuddin Ibn Al-Jazari. He has a Kitab called Ghayaat Nihayaat in the Tabi'at of the Quran. He said, Abu Abdullah Al-Dahabi Al-Haafu. A great teacher was born in 3700 Hijriah. Imam Al-Dahabi Al-Haafu. The teacher is a reliable person. Imam Al-Dahabi was born in 3700 Hijriah. He was born in 673 Hijriah. And then he said, He gave importance to the Quran when he was young. He busied himself with Hadith. And the narrators Shuyuh Al-Haafu. He just in Hadith. And all the other sciences in Islam. A thousand. He reached a thousand. Shuyuh Al-Haafu. He just in Hadith. And other than Hadith, he reached a thousand. And this proves to us that this Quran came through mass transmission. With all of the Qira'at al-Sahihah. By the way, Generations after generation. And this is without a doubt to show that Allah SWT is true. We sent down the revelation. And we're going to protect it. Anything I might have said that was wrong or incorrect is from me, Shaytan. When Allah has messaged, I'm both free from it. Insha'Allah. I'm going to see you in the next episode. Peace be upon you. 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. 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