 jazallahu bil khayrati anna immatan lana qalu l-Qur'an a'zban wa salsala fa minbduroon sabaatun qata wa sattat samaa l-ulaa wal-aad l-zuhran wa kummaala Brothers and sisters, in this episode, inshaAllah, it's going to be the third response to the first shubha that was brought, which is that the Qur'an is not mutawatir. In this episode, I want to speak about the muta-akhireena minal-ulamai, the scholars who came after who distinguished between the Qur'an being mutawatir but not necessarily the qiraat. There are great scholars who have said that the Qur'an is mutawatir but they said not necessarily the qiraat. So they distinguish between those two. These great scholars, as a side note, they opposed the ijmat that we mentioned previously. We transmitted ijmat from great scholars, they've gone against that. That's something for every student to know. Another thing I want to say, another thing that I want to say is that from the characteristics of a solid student of knowledge and a person of knowledge is that you study what is for you as much as you study what is against you. First of all, you ground yourself without a doubt what is for you and then you go out and you study what is against you. That's why Ibn Jarrah al-Ru'asi, the teacher of al-Imam al-Shafi'i, he said, the people of knowledge write what is for them and what is not for them. And the people of knowledge do not write except what is for them. Al-Imam al-Daraqutniy narrated this in a student. Abdullah ibn Muhammad al-Anzari, sheikh al-Islam al-Isma'il al-Haram he narrated this in his kitab. Al-Imam ibn al-Jawzi narrated this in his kitab. Al-Tahqiqu fi mas'ail al-Khilaf and also Ibn Tahil al-Qaisarani al-Maqdisi narrated in his kitab al-Sama'ah. That Waqee ibn Jarrah said, Ahlu al-Ilmi, the people of knowledge, they write what is for them and they write what is against them. As for the people of desires, they only write what is for them. They don't care what is against them. So it's necessary to know what is for you and what is against you. So your proof can become stronger. Your arguments are very solid and that is why I'm going to always mention what other people have said even if we don't agree with them because we have to have answers for their statements and what they've said. So without the shadow of a doubt there are great scholars who have said that the Quran is not necessarily the Qiraat. They've gone against the ijma'a and that itself is enough to say that what they are saying is wrong but again insha'Allah ta'ala I'm still going to go into detailed response regarding them insha'Allah ta'ala. Before I go in there are two points I want to bring to your attention my beloved brother and sisters. Number one, those great scholars who have said that the Quran is mutawatir but not necessarily the Qiraat they are not saying in any way shape or form that all that is enough regarding the Quran is that there is a sahih sanat from the Prophet sallallahu alayhi wa sallamah and that he has to be in line with the Ras of the masahif of Uthman and he has to also be in line in the Arabic language. They are not saying that. With the chain being authentic they are also saying that it has to be the recitation which is famous. It is prevalent and the ummah have unanimously agreed upon it. So what we say is that they're not saying that. What they are saying is that it has to be the Qiraat. The Qiraat must be famous. It has to have spread. Second thing they're adding on to there is and that the ummah have all agreed upon it. So they say it has to be authentic that's one. The chain of it has to be authentic. Number two they are saying it has to be famous and prevalent and it has to be commonly known by everybody. That's two. Number three and that the ummah have all accepted it. They're conditioning those three. And the third thing that they're conditioning is that the ummah have agreed upon it. Let me give you their statements themselves. One of the great scholars who've actually held the opinion that the Tawatur is not a condition for the Qiraat is none other than the Imam of this field of Qur'an Shamsuddin Ibn al-Jazari who died in 833 Hijriah. He mentions in his Kitab an-Nashr in Qiraat al-Ashr. He says when he was explaining the part when he was explaining that line of his we know that Al-Imam al-Jazari mentioned in his Qiraat al-Nashr which is the poetry of the al-Nashr. He said So in that line of poetry what did he say? So he's explaining that. What does it mean? He said what do I mean by that? He's explaining his own statement. He said What we mean by this is He said what we mean by is a person is precise in his memory. And he's from someone like him. Until it finishes at the ending of the chain. That is the Messenger of Allah. And that it becomes famous and prevalent and it spreads to every Amr and Bakr and Zaytla, to the scholars of this field. They consider this Qiraat to be famous. Those scholars are precise, who are great. They consider this Qiraat to be famous. They do not consider this Qiraat to be a mistake or they do not consider it a recitation that some people have become alone in. So Ibn al-Jazari is conditioning with He's conditioning That is famous and he's prevalent and he's spread. He also said in his Qitaab When he was talking about it, the Qiraat al-Aashr, he said about it The people have all agreed They've all agreed to accept it And no one argues in that except an ignorant person. So if we be statement in When he was talking about the Qiraat al-Aashr and he's statement in Two things come together That he conditions Ibn al-Jazari and to be this famous Qiraat and to be accepted by the Ummah And then the Ummah have all unanimously agreed upon it. That's point number one that I want to bring your attention Some brothers and some sisters whose knowledge and understanding of the great scholars they will say to you that they've just conditioned that the Senate is correct And that's not the case Even though what Ibn al-Jazari here is saying which is that the Qiraat the condition for it is as shuhra and that the Ummah unanimously agree upon it it's still weak view We're going to debunk that but we want to fairly represent the Imam and we want you all to understand what he's trying to say here The second point I want to bring to your attention is that some of the late scholars this is not the view of the muta qaddimid by the way it's not the view held by the early scholars of al-Islam this is views that came later they these muta qireen who went against the ijmaa who opposed the ijmaa what they are distinguishing between is the Quran and the Qiraat and this is very important they are not saying that they are not saying that they are not saying that the Quran is not muta waatir what they are saying is that the tawaatur is not present in the qiraat and this is something important for everybody to understand they are saying that the Quran is muta waatir and that they also are saying that the Quran for it to be considered a Quran a condition for it is that it has to be muta waatir as for the qiraat they are saying fa la yushtaratul tawaatur They say that the Qiraat, the Qiraat, is not a prerequisite for it to be mutawatir. That's very important. And one of the people who are pushing that opinion as well is none other than Abou Shama al-Maqdisi. He has a Kitab called Ibrazu al-Ma'ani min hirz al-Amani fil Qiraat al-Sabah. Abou Shama al-Maqdisi has an explanation on the Kitab of al-Imam al-Shatibi, Abou al-Qasim al-Shatibi. He explained his Kitab, hirz al-Amani fil Qiraat al-Sabah. Abou Shama al-Maqdisi in the beginning, the first page of the Kitab, Ibrazu al-Ma'ani, when he defines the Quran there, he says al-Quranu kalamullah. The Quran is the speech of Allah. Man qul the Quran is transmitted to us. Naklu tawatur. It's transmitted to us a transmission of tawatur, he says. Al-Rasulillah from the Prophet sallallahu alayhi wa sallam, al-Ladhi umzila ilayhi, it was sent on him alayhi sallam. Lam yazal, he says. Fi kulli hunin. That every time there was what? Jilun yankulu khalqu la yuhsa. That there is a generation who were passing over the Quran and the number of those people cannot be, it can't be counted. They are not a figure we can give. If the people were transmitted the Quran, the large number they are saying. Yani, abou shamat al-Maqdisi, he is saying that the Quran is mutawatur. Cleaning categorically. Baynama nadjiduhu yakulu anil qiraati fi kitabih al-Murshid al-Wajiz ila uloumin tata'allaku bil kitab al-Aziz. Whereas when we look at his other kitab, al-Murshid al-Wajiz, al-Murshid al-Wajiz. When we go to his kitab al-Murshid al-Wajiz, ila uloumin tata'allaku bil kitab al-Aziz, we find that he says something different about the qiraat. The Quran, he said, tawatur and mutawatur. But when he came to the qiraat in his kitab al-Murshid al-Wajiz, we see him saying something different. What is it that he is saying? He says, He said, We are not from those who condition tawatur. And then he goes on to say it after a bit. He says, The qiraat, not the Quran, the qiraat is divided into mutawatur and that which is not mutawatur. He says, The qiraat is categorized into two. Qiraat which are mutawatur and qiraat which are not mutawatur. And then he goes on to say, The most that is brought forward by those who claim tawatur is the Idgam of Abi Amr and the nakul of the haraqah of Warsh. And I want you to hold on to the nakul of the haraqah of Warsh because I'm going to give an example on that. And I'm going to give an example. He mentioned so many, but I just chose nakul of the haraqah of Warsh. He says, This is all they bring forward to claim mutawatur and qiraat. He says, That the qiraat was attributed to that particular Imam. And then he says that after these people struggle who claim tawatur and they exert all their efforts they are only able to reach tawatur with the qari himself. The qari himself, if it's Abi Amr or whether it be Ibn Kathir or other than them when they reach him the tawatur stops from them. Between him and the Prophet, there's no mutawatur anymore. From that, he says, except little things here and there. The Imam then goes on to saying that the qiraat, if it's famous, if it's spread, if it's prevalent and the chain of narration is authentic and it is in line with the Mus'haf of Uthman, and the Arabic language is not rejected. Then this is a qiraat we rely on. This is a qiraat which we rely on. Anything other than that then of course it's sad and it's life. So in other words what he's saying is that if the qiraat is famous and it's common and it's prevalent the chain of narration is authentic it's in line with the Mus'haf it's in line with the Arabic language it is a qiraat then we accept. So he's not just saying that it has to be chain has to be authentic. He's saying that Salad has to be Sahih and it also has to be famous. Here I want you to understand the point that Abu-Shamah al-Makdisi, number one, he distinguishes between the Qur'an being mutawatir and the qiraat being mutawatir. He acknowledges that the Qur'an is mutawatir. But here what he's saying is that the qiraat is divided into two, qiraat which are mutawatir and qiraat which are not mutawatir. And then he gives examples of why he doesn't believe the qiraat to be mutawatirah. And now I'm going to explain to you the issue for Abu-Shamah al-Makdisi came from. One of the examples that he gave was wa naqlul haraqa tili warshim. What does that mean? And what does that have to do with the discussion of whether the qiraat is mutawatir or not? You will now understand. So Abu-Shamah al-Makdisi he gives an example of what is known as naqlul haraqa. And this will make it clear for us. There are two examples of the qiraat regarding naqlul haraqa. Allah SWT says in the qiraat wa khuliqa l-insan wa da'ifa. We have the word wa khuliqa l-insan wa da'ifa. Allah SWT said that. Let's look at the word wa khuliqa l-insan wa da'ifa. We got to learn today naqlul haraqa that Abu-Shamah gave as an example. It will make all clear to you. He says that the qiraat some of it is mutawatir and some of it is not mutawatir and the Quran is mutawatir but not the qiraat necessarily what he means by that. Then we are able to respond to him or respond to his statement and his argument. And of course it's not going to be us who's going to respond we're going to respond by other scholars what they said. InshaAllah. So he says naqlul haraqa was one of the examples he gave. According to Abu-Shamah al-Makdisi wa khuliqa l-insan wa da'ifa is mutawatir. This recitation here as wa khuliqa l-insan wa da'ifa is mutawatir. Good. Let's examine the ayah now. Allah says wa khuliqa l-insan. So we have l-insan. l-insan we have alif and we have lam. al-insan, alif and lam. What is the alama on the lam? Everyone inshaAllah ta'ala is going to say the alama on the alif the alama on the lam is a sukun. The alama on the lam is a what? It's a sukun, a sukun. So the lam is sakinah. The lam has sukun on it. Good. What is it that has come after the lam? After the lam, what came after the lam is a hamza. What came after it is a hamza. Good. So we have l-insan. Insan. So there's a hamza there. So it's alif, lam. The lam has a sukun on it and after the lam is a hamza. This hamza, what does it have under it? What is that hamza got under it? That hamza has got a kasra under it. Then in the Arabic language The sukun is not a haraka. So it's the hamza is muta harika. It's got a haraka on it. Good. The haraka here is a what? It's a kasra. So what does the qira of warsh do in this situation? The qira of warsh, what it does is that it moves. It moves that hamza from the place. It eliminates it in totality. And then what does it do? It gives the haraka, the kasra, to the lam. The lam has a sukun on it, right? The hamza disappears. Just before it's about to disappear it passes over the kasra to the lam. And it says lam, used to be sukun. Now you can have a kasra, I'm leaving. And so the ayah becomes recited according to warsh وَخُولِ قَالِنْ سَانُوا بَعِفَ It's not وَخُولِ قَالِنْ سَانُوا It becomes وَخُولِ قَالِنْ وَخُولِ قَالِنْ سَانُوا بَعِفَ So the kasra of the lam and the noon come together. Why is the lam take a kasra? لِلْتِقَ إِسَا كِلَينْ Two sukuns are going to meet one another. So to prevent the hamza before it leaves it gives it kasra. This is known as نَقْلُ الْحَرَكَ It's called نَقْلُ الْحَرَكَ So according to Abu Shamet Al-Makdisi The qira'a which recites as وَخُولِ قَالِنْ سَانُوا بَعِفَ So according to him there is a qira'a which is mutawatira The qira'a which recites as وَخُولِ قَالِنْسَا وَخُولِ قَالِنْسَا نُضَعِفَ According to him is not mutawatir Abu Shamet Al-Makdisi Why is it not mutawatir to Abu Shamet Al-Makdisi? Because to him it has not come in the number of tawatur According to him Abu Shamet Al-Makdisi This is vital information here And we'll go into the second example of نَقْلُ الْحَرَكَ To make it clear for you again الله تَبَرْكُ إِتَعَالَهِ says بَطَائِنُ هَا مِنْ إِسْتَبْرَقَ Allah says that Subhanahu Wa Ta'ala According to Abu Shamet Al-Makdisi This qira'a is mutawatir This qira'a is mutawatir We have here بَطَائِنُ هَا مِنْ إِسْتَبْرَقَ We have a noon here This noon At the ending of it What is on there brothers? What is the last علامة on the noon? You will say It's noon ساكنة The noon has a sqoon on it Okay after this noon What is present? There's a hamza again This hamza, what does it have? It has a kasra Just like وَخُلِ قَلْ إِنْسَانُوا ضَعِيفَ The lamb had a sqoon on it And the hamza had a kasra on it This one is the same مِنْ إِسْتَبْرَقَ The noon has a sqoon on it And إِسْتَبْرَقَ The hamza has a what? A kasra on it According to Warsh It's going to be read as what? مِنِسْتَبْرَقَ According to We drop the hamza And the noon takes a kasra Why? Because We're scared that two sqoons are going to meet one another Are we all together brothers? This is what is known as نقل الحركة According to أبي أبو شامة المقدسي مِنِسْتَبْرَقَ is not a qurاء which is متواتر According to him According to According to him He believes that مِنِسْتَبْرَقَ is not a متواتر But he's saying that مِنِسْتَبْرَقَ is a متواتر قراء Okay? Now Scholars have refuted And debunked This statement of أبو شامة المقدسي Great scholars have They've responded to him They critiqued him on this issue And they've said that What he's saying is very flawed And the great scholars that Have responded to him Are 11 scholars They are 11 scholars I'm only going to transmit The statement of Four of them Insha'Allah I'm just going to quote four But I'm going to tell you The name of the rest Insha'Allah Now we have one great scholar أبو شامة المقدسي On one side Who is a great scholar In this field We admire his works We appreciate him Him saying something And we have the We have other great scholars Saying something else You have to judge between them We don't just blind follow One person You have to judge between them We have to be If we have the understanding Of course And we are We are able to do that Then we look at Who is mentioning What is right We've now looked at The statement of أبو شامة المقدسي We really understood it We now have to look at The other scholars Of what they said about His statement And then insha'Allah Who is right And who is wrong The first scholar I'm going to mention Who debunked The claim of أبو شامة المقدسي Is none other than أبو الجزر رحمه الله أبو الجزر Who died in 833 He has a A book called منجد المقرئين He said أوقفت عليه الشيخان I Brought this statement To our الشيخ Who is he referring to He is referring to محمد ابن أحمد الخطيب He said I met him He is a great شافع A scholar He said I met him And I said to him Look at the statement Of أبو شامة The statement I read on you Before Then His great الشيخ The jazerist teacher محمد ابن أحمد الخطيب He said معظور أبو شامة أبو شامة Is excused حسبة He thought أن القراء كالحديث That the قراء Is like the حديث مخرجها كمخرجه He thought that The way that we look at the مخرج The The way we look at Where the حديث comes from Is the same way that We look at the way the قراءات comes from إذا كان مداروها على واحد Scholars of حديث They go to a حديث For example If it comes to just one companion They say it's another If in reality Other people have narrated it They don't care They will just say I had A given example The Prophet SAW Said This hadith Who narrated it From the Prophet SAW There is no other companion Who has transmitted To us The hadith Who had it from عمار رضي الله عنه Who narrated it From عمار رضي الله عنه عالقامة ابن أبي وقاس الليتي Now what's strange is that عمار رضي الله عنه Narrated the hadith إِنَّ مَلْعَمَالِبْنِاتِ On the pulpit On a Friday خُدْبَتُ الجُمَعة And the only person That we have today Who narrated the hadith Of إِنَّ مَلْعَمَالِبْنِاتِ Is who عالقامة ابن أبي وقاس الليتي أمرق حجر mentions عالقامة is disputed Whether it's a companion Or not It's actually disputed Okay It's disputed whether it's a companion So if it's two companion So if it's a companion Then عمار is a companion عالقامة is a companion Then the other two are not Companions they are a Tabe'een So it would be two Sahabas And two Tabe'een And Imam Al-Rahim At-Taym And Ya'ham Al-Said Al-Anthari Are both Tabe'een And عالقامة If it's the view that He's a companion And عمر of course is a companion There would be two companions In the chain And two Tabe'een But anyways, Al Qama ibn Abi Waqas al-Laythi, the strongest opinion that he's not a companion, is that he narrated this from Umar. But Umar said inna mal-a'mal ibn Niyat on the pulpit. And we know how many people who can Friday khud but al-Juba, how many people are gonna hear it? I mean Friday in khud but al-Juba, in the city of Medina, Amir al-Mu'minin is doing a khud but I mean this is something a lot of people had. But according to the scholars of hadith, because only one person who narrated it, scholars of hadith they consider it, had, whether other people have heard it or not, it doesn't matter. Are we all together? So Abu Shamin al-Maqdisi fell into this problem, this problem became his How? He looked at the Qur'at because it goes back to one of the Qur'a, one of the Imams, for example, it goes to Asim or it goes to Ibn Kathir, that's it, it's Ahad. Okay, no. These particular scholars were chosen because of their knowledge and they came forward to narrate the Qur'an. But the people of the city, all of them knew the Qur'an and all of them had that same recitation of Asim and Qisa'i. But one person was chosen to be documented and insha'Allah I'm going to prove that more insha'Allah. So Ibn Jazzari here, he's bringing the statement of Muhammad Ibn Ahmad al-Khatib. He's saying that he said that Abu Shamin's problem is that he's looking at like a hadith. It's a technical issue. It's not just that he's the only one who narrated the Qur'an. Rather, the people of the whole city and the whole village, like Kufr for example, they all were narrating this with him. Okay? And then he goes on to say and if the people of that village in that town and that city were not to agree with that Imam in that recitation, they would have said don't really like that. They would prohibit the people from it. They won against the people from it. And this statement of Abu Shamin al-Makhdisi, great scholars have also warned the people from it and told the people to stay away from it. So here is very clear, crystal clear, brothers, that the problem with Abu Shamin al-Makhdisi is that just because a recitation is attributed to one of the Qur'an, that does not mean that he is the only one who read it. Okay? That's the difference here. This is Tawatul Qabaka. Many people have narrated this Qur'an at the time of Asim. Insha'Allah, I'm going to bring some examples. For example, Ibn Aamir. Ibn Aamir took the Qur'an from Abu Darda, the Imam of the people of Shamin. Ibn Aamir, he's the Imam of the people of Shamin, right? Ibn Aamir's teacher is Abu Darda, radiAllahu ta'ala, how many people did Ibn Aamir narrate from? How many people took the Qur'an with him? 1,600 people took with him. I'm going to bring Insha'Allah, radiAllahu ta'ala. But we don't have those 1,600 people. We only have Ibn Aamir only. We are written for us. But we know through authentic chains of narrations that Ibn Aamir was a student of Abu Darda. Who Abu Darda was teaching this much of the people. But the only person we want to quote is because Ibn Aamir. Why? Because Ibn Aamir came forward to teach the Qur'an, became known for it, and that's why he got attributed to him. And then Ibrahim An-Naka'i used to even hate the idea of saying Qira'a to Fulan, Sanad to Fulan, the Qira'a of so-and-so, the chain of so-and-so. He used to hate this like that because he was scared that what Abu Shamin al-Maqadisi fell into, that a lot of people are going to fall into. Now I'm going to mention the second Imam, who also debunked the issue of Abu Shamin al-Maqadisi. And that is Burhan al-Din Ibrahim Ibn Umar al-Ja'abari. Al-Ja'abari has a Kitab called Khulasat al-Abha'at, in Shahr Al-Qira'at 3. He said, Al-Ja'abari and other people like them. He says something very powerful, Al-Ja'abari. He says that, those who've transmitted the recitation of the Qira'at al-Khalqan are a number of people, we cannot count them, they're too much. For example, some of the scholars, Ibn Jundub, Ibn Hormuz, Ibn Muhaisin, Al-A'amash, Asim al-Ja'abari, and people like them. But when the time became long and the people's aspiration became short, people get tired of knowing everyone. People just want to know, okay, just tell me one or two people so I can remember. So scholars just restricted it to a group of people. And the reason why these ones were chosen over these ones is because they came forward to teach. Asim came forward to teach. Are we all together? Ibn Amir and Ibn Amr al-Ala'i al-Basri and Kisa'i and Nafi and Ibn Kafir, they came forward to teach. But that doesn't mean that they were the only ones who knew the Quran, who memorized the Quran. The people who were studying the Quran with them is they cannot be counted. So that statement of Al-Ja'abari is very, very strong. The third statement I want to mention is the statement of Salah al-Din, Khalil, Al-Kayk al-Di, Al-Ala'i, and Shafi'i, Rahima Allah. His a Kitab called Al-Majumu'u al-Mudhab fi qawa'idil madham. He's a great Shafi'u scholar. He has written a book on qawa'idil fiqh and usul al-fiqh, one of the greatest books. And Imam Al-Ala'i, Rahima Allah, he combined between the knowledge of Hadneeth and also the knowledge of fiqh and usul al-fiqh and qawa'idil fiqh. So his book, when you read it, you'll be amazed with it. So if you buy the best publication out there so far is the Oqaf al-Quaid. They published it. That's the best publication. The previous publications, they had so much mistakes in there. Some of the pages are repetitions. Some pages are blank. Like in the Oqaf al-Quaid, it's very good. Al-Ala'i says, Rahima Allah, when he was debunking Abu-Shamat al-Maqadisi, he says, he transmitted the statement of Abu-Shamat al-Maqadisi, Al-Ala'i. And then he says, he says, he falsely gives the impression that all of the Al-Quaid is 7-0. And it gives the impression that the highest level of the Al-Quaid is that the chain of authentic is in line with the Arabic language. And enough is for it to be famous. And the issue is not what they said these people. And who's he referring to? Abu-Shamat. And those who hold their opinion. And he says, and the matter is not what these people have claimed. And he said that this Shubha entered into these people's hearts because the Qur'an is attributed to particular narrators. So they thought it was Ahad. And this is a matter that many people have to be aware of. And do not be deceived by the statements of those reciters. And Allah is the one who gives the ability. This is the issue that many of the Qur'an became hidden from them. He became what? He became hidden from them. And he is saying what? Do not be deceived by the statement of Abu-Shamat and others like that. Now I'm going to give you the statement of two other great scholars. By the way, the scholars who have transmitted this and debunked Abu-Shamat in this issue are 11 scholars. I'm going to mention their names and I'm going to then quote, I'm going to then quote the Ibn Amir Al-Hajj and also Al-Zamlakani. And the rest, I'm just going to give you their names, inshallah. So I might as well just tell you the names of the rest. So those great scholars I'm going to mention, inshallah, are Ibn Amir Al-Hajj. And also Ibn Al-Jazari and Burhan Al-Din Ibrahim Ibn Omar Al-Jabari and Salah Al-Din, those 11 are all of the scholars who refuted and debunked Abu-Shamat Al-Maqtisi. I've already quoted three great Imams, already quoted them word for word, Ibn Al-Jazari, Al-Jabari, and also Al-Ala'i. I'm going to add Ibn Amir Al-Hajj statement and also Zamlakani, Kamal Al-Din, Ibn Zamlakani. What they said, that we'll make it, inshallah, five statements, inshallah, five quotes, be it Nila Al-Kareem. We'll make it five quotes, inshallah, and the rest be Nila Al-Kareem. You can look for the statements yourself and see that this is the correct view, inshallah. Al-Imam Al-Jazari, when the statement of Burhan Al-Din Ibrahim Ibn Omar Al-Jabari was mentioned, he quoted it in his Kitab, Mujid al-Mukri'in. He brought the Qalam of Burhan Al-Din Ibrahim Ibn Omar Al-Jabari that I mentioned before, in his Kitab, Khulasat al-Abbahat, in Shahr Al-Karaati Tala. Ibn Al-Jazari transmitted that statement and then he said right after it, that the statement of Burhan Al-Din Ibrahim Ibn Omar Al-Jabari is a statement which is correct and there is no debate regarding it. So this shows us that Ibn Al-Jazari agrees with the statement of Al-Jabari when he refuted Abu Shama Al-Maqtisi. Now I'm going to mention the statement of Kamal Al-Din Ibn Zamlaqani. Ibn Zamlaqani he said, That's exactly the statement that I mentioned from the previous great imams, the statement of Ibn Al-Jazari and also Al-Jabari and the statement of Al-Ail K. Keldi he said that restricting the chains to a particular group does not prevent the Quran coming as Mu'tawatir or it doesn't prevent that the Quran, the Qiraat came from some other scholars as well. It's not preventing that because every single people they would narrate it, the Qiraat of their imam and the people who narrate it from him would be large in number and the ones he studied with are large in number and weha kada until the Prophet alaihi sallam and then he gave an example of the Hajjat al-Wadaa. The Hajjat al-Wadaa he said it's ahad it's singular in narration but remember how many people were standing in front of the Prophet sallallahu alaihi wa sallam that day thousands of people standing but did everybody choose to narrate it no so it's Mu'tawat in the sense where many people narrated it sorry that many people heard it but there's few who chose to narrate it a few choose to narrate it or a few choose to come forward to bring it Ibn Amir al-Haji and then he says before I go into Ibn Amir al-Haji statement he says do not be deceived by the statements of the Quraat regarding this referring to Abu Shama al-Maqadisi and others. Ibn Amir al-Haji he said in his kitab did the 727 hijriah Ibn Amir did 879 hijriah he said Ibn Amir al-Haji he says that all of the Quraat are Mu'tawatara by consensus and these people could not have agreed upon this and then he said that these people who argue that no it's not possible that the Quraat are Mu'tawatara all of it all matters is that it's famous and it's prevalent the statement of Abu Shama they argued they said the Quraat are how many only seven seven is not Mu'tawatara if they all agreed upon it it's still not Mu'tawatara let alone when they differ amongst themselves he refuted that Ibn Amir al-Haji and he said that the attribution to these people in the first place these seven doesn't mean that the only seven Ibn Uluf al-Lafa thousands of people narrated it okay but these seven are were chosen they were unique in coming forward to teach they came forward to educate the people and they became famous for that but it doesn't mean that they're the only people and they're the only ones and inshaAllah ta'ala I'm going to explain this more in the upcoming episodes so inshaAllah ta'ala keep that in mind so summary we said that Abu Shama al-Makadisi statement has been debunked by great scholars 11 scholars of course this episode is probably the longest episode from all of the episodes if I went and quoted the other imams it would have gone longer and longer this view goes against the Ijma'a that we mentioned before and the Ijma'a is something that we need to follow Allah Ta'ala he says those and some people say that this issue Ijma'a is not right it's just the issue don't accept that it is an Ijma'a anything I might have said that was wrong incorrect it's from me as shaytan and Allah has messaged I'm free from it subhanakAllah mubi hamdika shadwallah ilaha illa Allah astaghfiru kawwantubu li assalamu alaikum warahmatullahi wabarakatuhu 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 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