0:00:01.691,0:00:04.291 Meezan - Tadabbur-e Quran[br](Understanding the Quran) 0:00:05.894,0:00:09.114 Meezan and Furqan, Disputes of recitation.[br]Lecture. 13 A. 12-04-2002 0:00:10.468,0:00:12.968 Scholar. Javed Ahmed Ghamidi 0:00:14.477,0:00:18.918 [Javed Ahmed Ghamidi] Alhumdulillah[br]All Praise is due to Allah, 0:00:18.918,0:00:22.428 Peace and Blessings be upon His[br]Trustworthy Prophet Muhammad. 0:00:23.428,0:00:25.388 I seek refuge with Allah from the[br]accursed Satan. 0:00:25.388,0:00:27.898 In the name of Allah, Most Beneficent[br]and Ever Merciful. 0:00:30.322,0:00:32.122 Ladies and gentlemen, 0:00:35.014,0:00:39.704 In the debate about Meezan[br]and Furqan, 0:00:41.688,0:00:48.858 we have been studying the various[br]points of views about Qiraat of the Quran. 0:00:50.784,0:00:56.864 We saw in it that even though it is[br]usually thought that 0:00:56.864,0:01:01.738 there is more than one single[br]recitation of the Quran, 0:01:01.738,0:01:06.288 but when we look at it in light[br]of the Quran itself 0:01:06.288,0:01:11.498 as well as in light of the entire history[br]which we have with us, 0:01:11.498,0:01:17.878 when we study this whole issue, then an[br]entirely different scenario emerges. 0:01:18.891,0:01:22.331 Hence we also saw in great detail 0:01:22.331,0:01:25.431 what the Quran itself says about its[br]recitation and 0:01:25.431,0:01:27.627 its process of compilation and order. 0:01:30.144,0:01:35.154 We then also saw that the corpus that we[br]possess with us with respect to 0:01:35.154,0:01:37.984 Uloon-ul-Quran (sciences of the Quran), 0:01:37.984,0:01:41.244 what are the historical traditions written[br]in it conveying? 0:01:42.707,0:01:47.367 From that it became clear that one reading[br]of the Quran is that 0:01:47.367,0:01:52.327 in which it was being revealed[br]during the first stage. 0:01:52.327,0:01:57.257 After that, Allah Himself gave it a[br]new order and arrangement. 0:01:57.257,0:02:01.897 And based on that order, a second[br]recitation of the Quran was revealed. 0:02:01.897,0:02:10.257 And even in that, due regard was taken[br]to reveal that second recitation twice. 0:02:10.257,0:02:13.657 And there was a group from among[br]the Companions 0:02:13.657,0:02:16.627 who were present with the Prophet (pbuh)[br]during that event 0:02:16.627,0:02:21.517 when in the last year of the Prophet's[br]life, Archangel Gabriel recited it twice. 0:02:21.517,0:02:27.147 Along with this historical record, we had[br]also seen previously 0:02:27.147,0:02:31.147 that the Quran itself says the same[br]thing about itself. 0:02:31.147,0:02:34.597 And it has made it absolutely clear 0:02:34.597,0:02:38.597 that the Almighty also knew what the[br]contemporary situation was, 0:02:38.597,0:02:41.070 and is revealing the Quran[br]accordingly. 0:02:41.070,0:02:44.440 And 'Sanuqri'uka fala tansa Illa[br]masha'allah 0:02:44.440,0:02:47.110 innahoo ya'lamul jahra wa[br]ma yakhfa'. 0:02:47.110,0:02:49.520 And later, the things[br]which were hidden 0:02:49.520,0:02:52.310 those which were not told to the[br]Prophet or the Companions, 0:02:52.310,0:02:54.480 but which Allah is well aware of, 0:02:54.480,0:02:57.240 and the tribulations which the Muslims[br]will be faced with till Judgement Day, 0:02:57.240,0:02:58.890 which Allah knows too, 0:02:58.890,0:03:00.850 hence taking into consideration[br]these factors, 0:03:00.850,0:03:02.950 He would give the whole of Quran a[br]new order. 0:03:02.950,0:03:05.040 This is something which the Quran[br]has stated itself. 0:03:05.040,0:03:08.730 It has also made it clear that it then[br]becomes imperative 0:03:08.730,0:03:11.410 that only the second recitation[br]should be followed. 0:03:11.410,0:03:15.810 So this second recitation which is termed[br]as arzah al-akhirah (final presentation), 0:03:15.810,0:03:19.170 we have read about this[br]in great detail. 0:03:19.170,0:03:22.710 Towards the end of it, this question[br]had come up that 0:03:22.710,0:03:25.530 what would be said about that[br]narration 0:03:25.530,0:03:27.820 which is written in the books[br]of Hadith 0:03:27.820,0:03:32.010 about the Quran being revealed[br]in Seven Ahruf. 0:03:32.010,0:03:36.780 Thus we were highlighting certain critical[br]points about this narration 0:03:36.780,0:03:38.880 based on the contents of its text. 0:03:38.880,0:03:42.650 In this, two aspects had come under[br]discussion. 0:03:43.729,0:03:46.939 The first point that came under[br]discussion was that 0:03:46.939,0:03:50.069 there is no doubt that this narration can[br]be found 0:03:50.069,0:03:52.939 in the primary books of Hadith. 0:03:52.939,0:03:57.309 At the moment, the science of Hadith[br]which we have with us, 0:03:57.309,0:04:00.839 in light of that, the chain of [br]transmission of this narration 0:04:00.839,0:04:03.759 cannot be brought under question in a way[br]that would 0:04:03.759,0:04:07.059 make it stand abolished or rejected. 0:04:07.059,0:04:09.839 In its chain of transmission, such[br]trusted personages are found 0:04:09.839,0:04:12.189 whole reports are generally considered[br]trustworthy and acceptable. 0:04:12.189,0:04:16.369 Nor is there any kind of a break in[br]the chain of transmission, apparently. 0:04:16.369,0:04:21.809 But what does it mean? What is[br]the meaning of this report? 0:04:21.809,0:04:24.489 The report does not mean anything[br]in itself. 0:04:24.489,0:04:28.319 There is a verse of the Quran and if no[br]one in the world 0:04:28.319,0:04:32.319 can understand its meaning, then what[br]opinion can be formed about it? 0:04:32.319,0:04:33.919 What exactly is it then? 0:04:33.919,0:04:38.139 So the first thing we read about it was,[br]what is its subject matter? 0:04:38.139,0:04:40.302 What is its meaning? 0:04:40.302,0:04:44.302 What is it trying to say? What does[br]'Seven Ahruf' in it imply? 0:04:44.302,0:04:48.302 When it is said that the Quran is[br]revealed in Seven Ahruf (Seven Ways), 0:04:48.302,0:04:52.423 there must be some referent in[br]light of which this claim is being made. 0:04:52.423,0:04:56.053 What is it? So we saw that in the[br]last fourteen centures, 0:04:56.053,0:04:59.073 no consensus has been achieved[br]about it. 0:04:59.073,0:05:04.593 Moreover, it is a wilderness of opinions[br]in which ones finds himself confounded. 0:05:04.593,0:05:08.324 Hence I had stated that Al-Suyuti who is[br]a very well read and erudite person, 0:05:08.324,0:05:13.673 in fact it is absolutely correct about[br]Imam Ibn Taymiyyah and Al-Suyuti, 0:05:13.673,0:05:16.973 that in our historical corpus and in[br]our traditions, 0:05:16.973,0:05:20.713 if they don't know something, then it[br]is not known to anyone else either. 0:05:20.713,0:05:23.133 Both of them are very widely read[br]and erudite. 0:05:23.133,0:05:26.373 It is a very famous saying about[br]Imam ibn Taymiyyah, 0:05:26.373,0:05:30.373 that 'Ammal Hadees fala yaa'rifu[br]ibn Taymiyyah falaysa bi-Hadees.' 0:05:30.373,0:05:32.963 It means that a Hadith not known to[br]ibn Taymiyyah, 0:05:32.963,0:05:34.453 is simply not a Hadith report. 0:05:34.453,0:05:40.103 It speaks of his reach and erudition.[br]And the case with al-Suyuti is the same. 0:05:40.103,0:05:43.204 One can have a discussion about[br]his understanding, 0:05:43.204,0:05:48.403 the way he collated information, and[br]his method of critique and analysis used, 0:05:48.403,0:05:50.041 those can be discussed too. 0:05:50.041,0:05:52.471 But he too was an extremely well read[br]and erudite. 0:05:52.471,0:05:54.471 In his book Al-Itqaan, 0:05:54.471,0:05:56.971 and Al-Itqaan which we have, 0:05:56.971,0:05:58.901 in addition to al-Burhan by[br]Zarkashi, 0:05:58.901,0:06:00.641 and Al-Itqaan by Suyuti, 0:06:00.641,0:06:06.595 these two books are actually central[br]to the discipline of Uloom ul-Quran. 0:06:06.595,0:06:08.965 So they are the primary texts, 0:06:08.965,0:06:12.085 Al-Itqaan by Suyuti, and al-Burhan[br]by Zarkashi. 0:06:12.085,0:06:16.294 Uloom ul-Quran means that whatever[br]commentaries and materials 0:06:16.294,0:06:18.963 we have with us about the Quran,[br]all of it is collated together. 0:06:18.963,0:06:21.683 About how the Quran was revealed,[br]which verses are there in it, 0:06:21.683,0:06:24.063 what is the history of its[br]compilation and arrangement, 0:06:24.063,0:06:26.663 what have been the different styles[br]of commentaries on it, 0:06:26.663,0:06:28.253 and what is the issue around[br]its recitations. 0:06:28.253,0:06:31.723 All of these aspects are brought together[br]under a discipline, 0:06:31.723,0:06:34.593 and these two texts are the primary[br]books of that discipline. 0:06:35.783,0:06:39.133 So naturally Suyuti has discussed about[br]it in his Al-Itqaan. 0:06:39.133,0:06:42.873 It is a very comprehensive debate in[br]which he elaborates 0:06:42.873,0:06:46.173 on what this narration says,[br]and what is its subject matter. 0:06:46.173,0:06:50.823 So in that he acknowledges the fact that[br]there are about forty different opinions 0:06:50.823,0:06:53.683 which have been formed about the[br]narration up till then. 0:06:53.683,0:06:57.683 But not even a single opinion is such[br]which does not fall short of adequate. 0:06:57.683,0:07:01.683 At the very first glance it can be seen[br]that it is not a suitable stance. 0:07:01.683,0:07:03.263 That the narration is still an enigma. 0:07:03.263,0:07:05.923 It is as if an utterly senseless opinion[br]has been given 0:07:05.923,0:07:08.817 only to satisfy oneself, but that[br]has not worked successfully. 0:07:08.817,0:07:11.063 This is what Suyuti himself has[br]acknowledged! 0:07:11.063,0:07:14.513 And after that acknowledgement,[br]the last point he has made 0:07:14.513,0:07:16.733 in his commentary on Al-Muwatta,[br]titled Tanwir al-hawalik, 0:07:16.733,0:07:18.523 so he has a commentary on Al-Muwatta[br]as well. 0:07:18.523,0:07:21.963 And the text which I have cited from the[br]narration is from Al-Muwatta. 0:07:21.963,0:07:25.593 I have also mentioned that this text can[br]be found in other Hadith collections too. 0:07:25.593,0:07:28.863 But since Al-Muwatta is the primary book,[br]so I have copied the text from it. 0:07:28.863,0:07:31.593 And Suyuti's Tanwir al-hawalik is the[br]commentary of that very book. 0:07:31.593,0:07:33.276 So when he has come to this narration[br]in his book, 0:07:33.276,0:07:36.396 he has acknowledged that it must[br]be accepted that 0:07:36.396,0:07:38.836 even though this narration exists, 0:07:38.836,0:07:42.286 but it must be regarded as being from the[br]matters which are mutashabihat. 0:07:42.286,0:07:45.886 It means that no one can know[br]what it means. This must be accepted. 0:07:45.886,0:07:48.516 And if the meanings cannot be known,[br]then the debate comes an end here. 0:07:48.516,0:07:51.256 What can be further said about[br]this narration? 0:07:51.256,0:07:53.966 Because whatever we have to believe or[br]know about the narration, 0:07:53.966,0:07:55.856 has to be based on its very meaning. 0:07:55.856,0:07:58.126 The narration has been written down,[br]and it can remain there. 0:07:58.126,0:08:01.146 This is the first point, that no one has[br]succeeded in offering an explanation 0:08:01.146,0:08:02.686 of its meaning. 0:08:02.686,0:08:04.746 Even the people who have worked[br]extraordinarily hard for it. 0:08:04.746,0:08:11.266 In the modern era too, the scholars[br]who believe this narration to be true, 0:08:11.266,0:08:15.266 or based on this narration they hold a[br]positive viewpoint 0:08:15.266,0:08:17.426 regarding multiple recitations. 0:08:17.426,0:08:19.316 I have seen all of their reasonings[br]as well. 0:08:19.316,0:08:21.353 And even in that, there is the same[br]kind of acknowledgement to be found. 0:08:21.353,0:08:24.313 Even in our contemporary times, the[br]people who wrote some books 0:08:24.313,0:08:26.743 on Uloom ul-Quran, including[br]the ones written in Urdu, 0:08:26.743,0:08:31.266 they too find themselves forced to admit[br]that it has no meaning. 0:08:31.266,0:08:33.926 What the meaning of the narration is,[br]is hard to figure out. 0:08:33.926,0:08:37.926 Then it also happens that they sometimes[br]consider a worthless opinion 0:08:37.926,0:08:40.346 to be the closest to being adequate. 0:08:40.346,0:08:42.536 That is, comes close to being the[br]correct understanding. Yes? 0:08:42.536,0:08:46.908 [Student] Sir when people say about this[br]narration that it is hard to understand, 0:08:46.908,0:08:50.028 do they still abide by the idea that[br]it was revealed in seven ways? 0:08:50.028,0:08:52.648 [Ghamidi] Well their being convinced by [br]this notion is a separate story. 0:08:52.648,0:08:56.648 I am only talking about what the meaning[br]of this narration is. 0:08:56.648,0:08:58.358 Everyone actually accepts it, 0:08:58.358,0:09:00.798 we have already stated that previously[br]and we will summarize it again later on. 0:09:00.798,0:09:03.408 There is no dispute among people when[br]it comes to believing in it. 0:09:03.408,0:09:05.467 But what is the meaning of[br]this narration? 0:09:05.467,0:09:09.058 [Student] His question was that[br]if we say that 0:09:09.058,0:09:12.218 this narration is such that no one can[br]understand its meaning, 0:09:12.218,0:09:14.958 then on what basis do they claim to[br]abide by the Seven recitations? 0:09:14.958,0:09:16.878 [Ghamidi] What do you mean by[br]Seven recitations? 0:09:16.878,0:09:19.848 No one believes in seven recitations. 0:09:19.848,0:09:22.138 People believe in dozens of recitations[br]actually. 0:09:22.138,0:09:23.998 [Student] That there is another recitation[br]of the Quran apart from this one reading. 0:09:23.998,0:09:25.378 [Ghamidi] Yes that is what you[br]should say. 0:09:25.378,0:09:27.308 About that, people say it exists. 0:09:27.308,0:09:31.448 And I have already discussed that and[br]explained to you that they say it exists. 0:09:31.448,0:09:34.918 And those other readings people are[br]relating and they are found in some books, 0:09:34.918,0:09:37.438 and some people are narrating it with[br]its oral chain of transmission, 0:09:37.438,0:09:40.558 or someone is teaching it.[br]People do say all these things. 0:09:40.558,0:09:43.428 In fact I have already told you that on[br]the basis of it 0:09:43.428,0:09:47.588 an official Quran has been published[br]in our contemporary times. 0:09:47.588,0:09:49.638 I have placed that Quran before you[br]as well. 0:09:49.638,0:09:52.098 So there is no denying that other[br]readings exist. 0:09:52.098,0:09:54.748 And based on the fact of their existence, 0:09:54.748,0:09:57.058 people believe that these recitations [br]exist. 0:09:57.058,0:09:59.508 It is something which is lying before us. 0:09:59.508,0:10:03.928 And some people present this narration[br]too as a source of that. 0:10:03.928,0:10:07.878 What I am saying is that this narration[br]should not be a matter of confusion. 0:10:07.878,0:10:10.778 [Student] So people cite this report as[br]as a support for other recitations? 0:10:10.778,0:10:12.488 [Ghamidi] No there is no need to present[br]it as a support, 0:10:12.488,0:10:14.628 but since there is a mention of difference[br]over recitations, 0:10:14.628,0:10:16.978 it naturally becomes a matter of[br]concern for us, doesn't it? 0:10:16.978,0:10:19.958 It would be presented as a supportive[br]evidence when it would have any meaning. 0:10:19.958,0:10:23.958 So firstly the meanings should be[br]clear. Does it even mean something? 0:10:23.958,0:10:25.748 You might have missed this sentence. 0:10:25.748,0:10:27.908 I had started the debate about this[br]narration by saying that 0:10:27.908,0:10:30.958 here it is possible that the narrative on[br]the Seven Ahruf 0:10:30.958,0:10:33.326 might cause some confusion for some[br]people in this regard. 0:10:33.326,0:10:37.666 So it is quite possible that after[br]listening to this whole debate on Qirat, 0:10:37.666,0:10:40.586 one might say this narration which is[br]found in the books of Hadith 0:10:40.586,0:10:44.057 that there was a dispute which arose over[br]the recitations of the Quran, 0:10:44.057,0:10:46.706 or disagreements of this kind[br]were present, 0:10:46.706,0:10:48.686 so could it be referring to those[br]very disagreements? 0:10:48.686,0:10:49.776 That is possible right? 0:10:49.776,0:10:52.126 So we have to discuss this narration[br]from that aspect. 0:10:52.126,0:10:54.486 On the basis of this narration,[br]I have told you 0:10:54.486,0:10:58.486 what can anyone say, for people[br]had to acknowledge 0:10:58.486,0:11:01.776 that it holds no meaning at all. 0:11:01.776,0:11:04.653 So how can anyone present it[br]as an evidence? 0:11:04.653,0:11:06.963 Since it does not seem to have[br]any meaning in its substance. 0:11:06.963,0:11:11.333 Whatever this narration is conveying,[br]that itself is impossible to determine. 0:11:11.333,0:11:16.913 Hence we must acknowledge that it is from[br]the verses related to mutashabihat matters 0:11:16.913,0:11:18.954 and its meaning is only known[br]to Allah. 0:11:18.954,0:11:20.703 Because we know about the[br]mutashabihat 0:11:20.703,0:11:23.239 that it is said that their meanings are[br]known only to God. 0:11:23.239,0:11:25.169 So when something can be known[br]by God alone, 0:11:25.169,0:11:28.249 there is no way after the finality of[br]Prophethood to know its meaning. 0:11:28.249,0:11:30.509 Only after the veil of the Judgement[br]Day will be lifted, 0:11:30.509,0:11:32.789 and we will have the honor to[br]talk to Allah, 0:11:32.789,0:11:36.129 does it seem possible that its[br]meaning can be conveyed. 0:11:36.129,0:11:37.989 As of now, it holds no meaning. 0:11:37.989,0:11:40.751 This is what I am saying about[br]this narration. 0:11:41.479,0:11:45.659 The second point about this which[br]I had presented before you was, 0:11:45.659,0:11:50.189 that one explanation of this narration[br]is there which could have been plausible. 0:11:50.189,0:11:53.659 And people did try to explain it[br]that way. 0:11:53.659,0:11:58.499 That explanation could have been that[br]actually the disagreement which is in it, 0:11:58.499,0:12:01.249 where Syedna Umar heard the[br]recitation and 0:12:01.249,0:12:03.819 Hisham ibn Hakeem ibn Hizam was[br]reciting, 0:12:03.819,0:12:07.269 which Umar felt was different from[br]his own and he responded angrily. 0:12:07.269,0:12:09.589 He dragged Hisham over to the[br]Prophet (pbuh). 0:12:09.589,0:12:13.719 So this actually wasn't a dispute over[br]the meanings or of the words, 0:12:13.719,0:12:16.219 but rather was one of pronunciation. 0:12:16.219,0:12:18.999 This could have been a very[br]plausible explanation. 0:12:18.999,0:12:22.149 Because disagreements over[br]pronunciations in reading a language 0:12:22.149,0:12:25.419 or in speaking it, is a very natural[br]thing which can occur. 0:12:25.419,0:12:28.669 If the people of one geographical[br]area speak a word in one way, 0:12:28.669,0:12:30.539 people from another area can[br]pronounce it in another way. 0:12:30.539,0:12:35.098 Even today we see that the same Arabic[br]is written, and the word Hajj is there, 0:12:35.098,0:12:37.978 but Egyptians will still pronounce[br]it as 'Hagg'. 0:12:37.978,0:12:41.128 The reason for that is that[br]they cannot pronounce the letter 'J'. 0:12:41.128,0:12:43.908 Similarly you can see in Urdu[br]language, 0:12:43.908,0:12:47.318 the people from Hyderabad will[br]pronounce 'K' as 'kh' only. 0:12:47.318,0:12:49.368 You can force them as much as[br]you want, 0:12:49.368,0:12:52.338 but that is the sound they produce. 0:12:52.338,0:12:54.256 So this is the case with pronunciations[br]and dialects. 0:12:54.256,0:12:57.026 Even with Arabs, they have numerous[br]dialects. 0:12:57.026,0:13:02.226 A lot of people are there, when we[br]read the history of Arabic language, 0:13:02.226,0:13:04.376 or the history of their dialects, 0:13:04.376,0:13:06.156 a lot of books have been published[br]on this. 0:13:06.156,0:13:09.746 So from those we know that for instance[br]the people from Banu Taym tribe, 0:13:09.746,0:13:11.676 on the contrary to the people[br]from the Hijaz, 0:13:11.676,0:13:14.226 like we say in Arabic,[br]'akram tuk'. 0:13:14.226,0:13:17.906 'I give you respect,[br]I hold you in high esteem.' 0:13:17.906,0:13:20.676 So in the Hejazi dialect, this[br]sentence is enough to convey this. 0:13:20.676,0:13:23.806 But the Banu Taym people will[br]say 'akram tukas'. 0:13:23.806,0:13:30.816 So in their dialect, after the sentence is[br]said, a sound of 's' is produced. 0:13:30.816,0:13:33.036 Even though they are saying[br]that same Arabic sentence. 0:13:33.036,0:13:36.226 Similarly, there are many Arabic[br]dialects in which 0:13:36.226,0:13:38.216 the letters 'alif' and 'laam'[br]of Arabic, 0:13:38.216,0:13:40.226 turns into 'alif meem'. 0:13:40.226,0:13:43.316 That famous incident is there when[br]some people came to the Prophet (pbuh), 0:13:43.316,0:13:45.726 and 'laysam im birrim tamum[br]bi l safar'. 0:13:45.726,0:13:48.016 'Laysa minal birri taamu[br]fi l safar' 0:13:48.016,0:13:51.076 So 'alif laam' became 'alif[br]meem' in their dialect. 0:13:51.076,0:13:53.456 This incident has been recorded[br]in the Hadith as well. 0:13:53.456,0:13:57.176 So this is not an isolated incident,[br]there are numerous dialects in fact. 0:13:57.176,0:14:00.286 Even in the current era you can see,[br]there are so many dialects of English, 0:14:00.286,0:14:02.606 even Urdu has some dialects[br]although there are not many. 0:14:02.606,0:14:05.246 And Punjabi of course has many. 0:14:05.246,0:14:08.026 You can see the Punjabi of Khushab,[br]or the one spoken in Majha, 0:14:08.026,0:14:12.776 or in Kallar, or you can see the Punjabi[br]inspired by Gulabi Urdu of Lahore. 0:14:12.776,0:14:15.804 So there are dozens of dialects[br]of the Punjabi language as well, 0:14:15.804,0:14:17.594 in which people converse. 0:14:17.594,0:14:19.664 So this could have been a plausible[br]explanation, 0:14:19.664,0:14:25.394 that Syedna Umar felt that Hisham[br]is not reading the Quran in our dialect. 0:14:25.394,0:14:27.357 This could have been a very[br]probable reasoning. 0:14:27.357,0:14:29.857 And this could be conveyed in[br]Arabic by saying that 0:14:29.857,0:14:32.297 I heard him reciting the Quran in[br]a different way. 0:14:32.297,0:14:34.017 This can be said. 0:14:34.017,0:14:37.287 When we Hindi speaking people[br]speak Arabic, 0:14:37.287,0:14:40.477 so if we do not speak Arabic with[br]the Arabs' pronunciation, 0:14:40.477,0:14:44.477 or if we haven't practiced it well, then[br]they would find it hard to understand us. 0:14:46.017,0:14:49.157 This is what we call tajweed.[br]What exactly is it? 0:14:49.157,0:14:53.157 It is actually an imitation of the[br]Arabic dialect. 0:14:53.157,0:14:55.917 What is the Arabic dialect? That is[br]what we train ourselves to speak in, 0:14:55.917,0:14:58.567 as a proper science. Even in that,[br]how far we manage to succeed, 0:14:58.567,0:15:01.097 that is a separate debate, but the fact[br]is we have to learn it. 0:15:01.097,0:15:04.687 The art of Qirat, of Tajweed, this is[br]the reason we have to learn these things. 0:15:04.687,0:15:09.567 So this could have been a plausible[br]explanation, it could have been acceptable 0:15:09.567,0:15:12.237 had it been said that there was a[br]difference of dialect 0:15:12.237,0:15:14.207 between these two Companions. 0:15:14.207,0:15:16.617 One was from the tribe of Quraysh[br]and the other was from Banu Taym. 0:15:16.617,0:15:18.797 Or one was a Qurayshi and the other[br]was from Banu Hudhayl. 0:15:18.797,0:15:21.284 Or one was a Qurayshi and the other[br]had migrated from somewhere in Iraq, 0:15:21.284,0:15:24.734 or from Syria. So since there was a[br]difference between their pronunciations, 0:15:24.734,0:15:26.374 hence Syedna Umar felt a difference[br]in recitation. 0:15:26.374,0:15:29.714 And that is a very natural fact, it is[br]not something improbable. 0:15:29.714,0:15:32.894 But then, the text of the narration, 0:15:32.894,0:15:37.044 as I had said, it dismisses this[br]explanation. 0:15:37.044,0:15:41.044 The reason for that is that both the[br]Companions were Qurayshi. 0:15:41.044,0:15:44.104 So either one of the individuals would[br]have to be changed in the narration. 0:15:44.104,0:15:49.174 For it is not possible that people of[br]the same community, of the same tribe, 0:15:49.174,0:15:51.564 have such a difference in their[br]pronunciations. 0:15:51.564,0:15:53.874 To make a mistake is a separate[br]thing, 0:15:53.874,0:15:56.424 but the dialect simply cannot be[br]distinct. 0:15:56.424,0:15:58.614 And it was not like a modern[br]nation or community, 0:15:58.614,0:16:00.934 where 'community' is used to refer[br]to a population of 140 million people. 0:16:00.934,0:16:03.064 These were people living in the same[br]area, in the same village. 0:16:03.064,0:16:04.764 After all, what was the total population[br]of Mecca? 0:16:04.764,0:16:07.324 Despite their best efforts, how many[br]fighters could the Quraysh bring together 0:16:07.324,0:16:08.764 in the battles of Badr and Uhad? 0:16:08.764,0:16:10.224 You can get an idea of their population[br]from this. 0:16:10.224,0:16:11.914 The men of fighting age who[br]came on the battlefield, 0:16:11.914,0:16:13.627 their numbers were not more[br]than a thousand. 0:16:13.627,0:16:16.497 So within such a small community,[br]that difference is simply not possible. 0:16:16.497,0:16:18.987 It is the same tribe, and they have such[br]a small population, 0:16:18.987,0:16:20.977 and for them to have such a huge[br]difference in their dialect is impossible. 0:16:20.977,0:16:24.397 So this explanation does not seem[br]acceptable to the text of the narration. 0:16:24.397,0:16:27.206 If you were to remove the names of[br]both of the Companions from the report, 0:16:27.206,0:16:30.296 and for instance the situation is that[br]one person learnt the Quran from someone, 0:16:30.296,0:16:33.989 and heard another person reciting it, and[br]felt there was a difference in dialect. 0:16:33.989,0:16:36.339 Then this explanation would become[br]acceptable. 0:16:36.339,0:16:41.019 After this, the third aspect towards which[br]I have tried to bring your attention, 0:16:41.019,0:16:43.007 in relation to this narration, 0:16:43.007,0:16:44.237 is that 0:16:45.240,0:16:48.470 suppose for a while that this was in[br]fact a difference of pronunciations. 0:16:48.470,0:16:50.530 Let us ignore the obvious[br]contradictions. 0:16:50.530,0:16:52.870 Ignore for a while the fact that both[br]the Companions were Qurayshi. 0:16:52.870,0:16:55.570 And let us accept this explanation,[br]let us suppose it for the sake of argument 0:16:55.570,0:16:58.230 for a while we accept that it[br]was the case. 0:16:58.230,0:17:01.670 But the narration does not speak[br]of a difference in their dialects. 0:17:01.670,0:17:06.078 The narration says that the Quran itself[br]was revealed in a different dialect. 0:17:06.078,0:17:08.198 This is what the narration is saying. 0:17:08.198,0:17:10.168 That one Quran was revealed in[br]one way, 0:17:10.168,0:17:12.928 and the other Quran was revealed[br]in another way. 0:17:12.928,0:17:15.928 So now naturally if it were to be said 0:17:15.928,0:17:20.306 that the people were permitted to recite[br]the Quran in various ways and dialects, 0:17:20.306,0:17:22.266 for this is what would follow right? 0:17:22.266,0:17:23.666 That there were different[br]pronunciations, 0:17:23.666,0:17:25.396 if someone wants to read it in the[br]Iraqi dialect, he may. 0:17:25.396,0:17:26.886 Or someone else can recite it in[br]the Egyptian dialect if he wants to. 0:17:26.886,0:17:30.176 They why is the word 'unzila' (revealed)[br]used in the narration? 0:17:30.176,0:17:32.626 This makes no sense, no matter[br]what explanation you offer. 0:17:32.626,0:17:35.456 The reason being that its revelation[br]is something entirely different. 0:17:35.456,0:17:37.856 The revelation has been done in the[br]language of the Quraysh. 0:17:37.856,0:17:40.516 It is absolutely correct that the people[br]were told 0:17:40.516,0:17:43.356 that you may recite it with your own[br]pronunciations and in your own dialects. 0:17:43.356,0:17:47.986 Bismillah. But to say that Quran itself[br]has been revealed in various dialects, 0:17:47.986,0:17:49.836 what is the reason for that claim? 0:17:49.836,0:17:51.786 One fails to understand this. 0:17:51.786,0:17:58.286 So these are the three aspects which are[br]in the way of introduction to this debate. 0:17:58.286,0:18:02.926 But the last aspect which calls for[br]serious deliberation, 0:18:02.926,0:18:05.956 and which holds extraordinary[br]elegance, 0:18:05.956,0:18:11.226 is that the Companion [br]Hisham ibn Hakeem ibn Hizam, 0:18:11.226,0:18:13.536 the one about whom it is[br]being narrated 0:18:13.536,0:18:17.536 that Syedna Umar heard him reciting[br]the Quran. 0:18:17.536,0:18:20.096 About him, all the historians who have 0:18:20.096,0:18:22.626 collected material about the lives of the[br]Companions, 0:18:22.626,0:18:25.256 all of them agree on the fact that Hisham[br]converted to Islam 0:18:25.256,0:18:27.196 on the day Mecca was conquered. 0:18:28.164,0:18:31.964 Hisham ibn Hakeem ibn Hizam, the[br]person who is reciting the Quran, 0:18:31.964,0:18:34.524 converted to Islam on the day[br]Mecca was conquered. 0:18:34.524,0:18:36.884 This means that he converted in[br]eighth Hijri year. 0:18:36.884,0:18:38.674 That is what it would imply right? 0:18:38.674,0:18:43.784 Now imagine for a while, that there is[br]no need for a debate 0:18:43.784,0:18:49.214 about this fact of Quran's revelation that[br]it was revealed to the Prophet (pbuh) 0:18:49.214,0:18:52.004 for ten years while he was in Mecca. 0:18:52.004,0:18:53.354 More or less. 0:18:53.354,0:18:58.044 After that, till the day Mecca was[br]conquered, eight more years had passed. 0:18:59.553,0:19:03.713 So this means that there is a long[br]period of Quran's revelation 0:19:03.713,0:19:05.163 which has already passed. 0:19:05.163,0:19:07.933 And this is also well known that there[br]was very little Quran 0:19:07.933,0:19:09.403 which was revealed after that period. 0:19:09.403,0:19:12.333 The inherent testimony of the Quran itself[br]tells us 0:19:12.333,0:19:15.183 how much it was revealed after[br]Mecca was conquered. 0:19:15.183,0:19:18.301 After that event, there would be at[br]most one or two Surahs 0:19:18.301,0:19:22.103 which were revealed. Most of the Quran[br]had already been revealed. 0:19:22.103,0:19:25.188 Now who was Hazrat Umar? 0:19:25.188,0:19:28.773 About him too, there is no debate[br]about when he came to Islam. 0:19:28.773,0:19:31.003 He certainly did not convert on the[br]day Mecca was conquered. 0:19:31.003,0:19:34.353 He was among one of the first few[br]people of Mecca who converted. 0:19:34.353,0:19:37.743 He was among those who did not[br]travel anywhere after he converted. 0:19:37.743,0:19:40.673 He stayed with the Prophet (pbuh)[br]day and night. 0:19:40.673,0:19:43.453 He spent the Meccan era with[br]the Prophet (pbuh), 0:19:43.453,0:19:46.413 he migrated to Medina with him. 0:19:46.413,0:19:49.253 He used to be with the Prophet (pbuh)[br]in such a way that 0:19:49.253,0:19:53.253 historians relate that the situation was[br]such that 0:19:53.253,0:19:56.853 people would say, the Prophet (pbuh) had[br]come along with Abu Bakr and Umar. 0:19:56.853,0:19:58.983 The Prophet (pbuh) had come along with[br]Abu Bakr and Umar, always. 0:19:58.983,0:20:02.513 That is, he was a Companion of the[br]Prophet (pbuh) and such a close one too. 0:20:02.513,0:20:05.593 He was present in all the battles,[br]he heard all the Friday sermons, 0:20:05.593,0:20:07.653 he heard the Prophet's (pbuh)[br]call to embrace Islam. 0:20:07.653,0:20:09.403 He was among the Huffaaz [br](memorizers of the Quran), 0:20:09.403,0:20:11.063 he learnt the Quran from the[br]Prophet (pbuh) himself. 0:20:11.063,0:20:15.063 He read the Quran. This was his[br]extraordinary station. 0:20:15.063,0:20:18.363 Syedna Umar is not some[br]common man. 0:20:18.363,0:20:23.193 So can it be accepted that Quran was[br]being revealed in more than one Qirat, 0:20:23.193,0:20:26.383 and it did not come to Umar's knowledge[br]for eighteen years? 0:20:28.424,0:20:31.024 Eighteen years is not a small period[br]of time. 0:20:31.024,0:20:35.434 It would mean that if he would not have[br]prayed Salat behind Hisham ibn Hakeem, 0:20:35.434,0:20:37.864 and if two more years would[br]have passed, 0:20:37.864,0:20:40.104 then suddenly fifteen more people could[br]have claimed that 0:20:40.104,0:20:43.144 the Prophet (pbuh) was teaching us the[br]Quran in secret on a different Qirat. 0:20:43.144,0:20:46.914 And is the Quran something to[br]be taught in secret? 0:20:46.914,0:20:52.894 Whoever will read the Quran will know[br]that it is not a book 0:20:52.894,0:20:56.534 that a writer is writing it while sitting[br]in isolation. 0:20:56.534,0:20:59.674 The situation with the Quran is that[br]those Surahs are being read 0:20:59.674,0:21:01.534 before its addressees. 0:21:01.534,0:21:04.854 So debates are being held about those[br]Surahs, questions are raised about them, 0:21:04.854,0:21:06.474 all of these things are happening[br]constantly. 0:21:06.474,0:21:09.664 So if it was stated that in the Meccan[br]period itself 0:21:09.664,0:21:12.124 one Qirat was revealed at one point of[br]time and another at a different time, 0:21:12.124,0:21:14.254 alright, we will hold our tongue[br]about it for sometime. 0:21:14.254,0:21:17.474 But this narration itself is telling us[br]that for eighteen years, 0:21:17.474,0:21:20.244 even Syeda Umar did not know[br]of it. 0:21:20.244,0:21:21.994 And if Syedna Umar did not come to[br]know of it, 0:21:21.994,0:21:24.094 when and where did this whole incident[br]take place? 0:21:24.094,0:21:25.954 Where exactly did that revelation[br]take place then? 0:21:25.954,0:21:29.194 On a rational plain, this narration[br]is so improbable, 0:21:29.194,0:21:31.294 that it cannot be accepted under[br]any circumstances. 0:21:31.294,0:21:35.294 Either one has to believe that[br]Syedna Umar did not hear of it. 0:21:35.294,0:21:38.284 So the one listening to the recitation[br]by Hisham was not Syedna Umar. 0:21:38.284,0:21:39.414 Either one has to believe this. 0:21:39.414,0:21:43.214 Or you would have to believe that[br]Syedna Umar also converted that very day. 0:21:43.214,0:21:47.584 If you look at all the narrations about[br]the recitations of the Quran, 0:21:47.584,0:21:49.644 all of them go back to Syedna Umar[br]himself! 0:21:49.644,0:21:52.284 That is, he is among the great Ulama[br]of the Quran. 0:21:52.284,0:21:54.254 He was a Companion of the Prophet (pbuh)[br]day and night. 0:21:54.254,0:21:58.394 He has been granted the great honor of[br]being buried next to the Prophet (pbuh). 0:21:59.773,0:22:01.773 So what is this incident that has[br]occurred? 0:22:01.773,0:22:03.253 What does it mean exactly? 0:22:03.253,0:22:07.253 What impression does the narrator of[br]this report intend to convey? 0:22:07.253,0:22:11.253 Does he want to say that the Prophet[br](pbuh) used to teach the Quran 0:22:11.253,0:22:16.033 to some people separately in secret with a[br]different recitation? 0:22:16.033,0:22:21.333 And neither Abu Bakr, nor Umar,[br]nor any other people found out about it? 0:22:21.333,0:22:23.953 What does it mean to say that Umar[br]did not know of it? 0:22:23.953,0:22:26.633 It means that he never heard the[br]Prophet (pbuh) 0:22:26.633,0:22:29.663 recite the Quran in a different way[br]in the Friday sermons, 0:22:29.663,0:22:32.583 nor did he see him read it differently[br]during the prayers. 0:22:32.583,0:22:34.203 This is what it would mean right? 0:22:34.203,0:22:36.933 But Syedna Umar is one who used to[br]read behind the Prophet (pbuh) 0:22:36.933,0:22:40.053 day and night. And we know about the[br]Prophet (pbuh) 0:22:40.053,0:22:41.713 that he would recite the Quran[br]for a long time. 0:22:41.713,0:22:44.423 Moreover, he was one of those Companions[br]who would join the Prophet (pbuh) 0:22:44.423,0:22:46.043 during Tahajjud prayers! 0:22:46.043,0:22:47.993 'Taa'ifatum minallazina ma'ak'. 0:22:47.993,0:22:50.543 During which the Prophet (pbub) would[br]recite approximately the entire Quran. 0:22:50.543,0:22:53.753 He is also among those Companions whom[br]the Prophet (pbuh) would often call 0:22:53.753,0:22:55.823 to listen to and to recite the Quran. 0:22:55.823,0:22:59.193 So this incident does not make sense[br]in any way. 0:22:59.193,0:23:02.093 Only if someone closes his eyes to[br]the truth of the matter, 0:23:02.093,0:23:03.733 can he possibly come to believe it. 0:23:03.733,0:23:06.563 But it cannot be taken to make[br]sense otherwise. 0:23:06.563,0:23:08.933 Hence I have written about it here, 0:23:15.676,0:23:19.676 Fourthly, it is known that Hisham had[br]accepted Islam 0:23:19.676,0:23:21.486 on the day Mecca was conquered. 0:23:23.849,0:23:25.719 This is on page number thirty one. 0:23:25.719,0:23:28.009 Fourthly, it is known that Hisham had[br]accepted Islam 0:23:28.009,0:23:30.179 on the day Mecca was conquered. 0:23:30.179,0:23:36.239 Hence if this Hadith is accepted, it would[br]mean that even after the conquest of Mecca 0:23:36.239,0:23:41.689 that is, for 18 years, the illustrious[br]Companions of the Prophet (pbuh) 0:23:41.689,0:23:47.459 and even a close associate like Umar[br]was unaware of the fact 0:23:47.459,0:23:52.839 that the Prophet (pbuh) secretly taught[br]the Quran in some other form and reading 0:23:52.839,0:23:57.999 from the one openly heard from him for[br]about twenty years 0:23:57.999,0:24:01.999 and preserved it in writing and in memory[br]according to his guidance. 0:24:03.501,0:24:07.501 So the Quran was being heard all the[br]time, was being recited, 0:24:07.501,0:24:09.171 it has been read out loud[br]during prayers, 0:24:09.171,0:24:11.271 its preservation has always been[br]ensured properly. 0:24:11.271,0:24:15.061 There is this whole chronicle on the[br]one hand, 0:24:15.061,0:24:17.211 and on the other hand is[br]this Hadith narration. 0:24:17.211,0:24:20.391 Every person can realize how grave[br]this claim is 0:24:20.391,0:24:23.121 and how far reaching[br]its affects are. 0:24:23.121,0:24:28.561 The outcome of this can be[br]imagined by every intelligent person. 0:24:28.561,0:24:32.741 Hence this narration, about the Quran[br]being revealed 0:24:32.741,0:24:34.801 in Seven Ahruf (Seven ways), 0:24:34.801,0:24:37.641 cannot be acceptable in[br]any sense of the term. 0:24:37.641,0:24:41.641 It is logically flawed, it is[br]meaningless from a scholarly view, 0:24:41.641,0:24:44.881 and there is no circumstance[br]in which it can be accepted. 0:24:44.881,0:24:47.841 It would be akin to saying that with[br]regards to the narrations, 0:24:47.841,0:24:50.571 we decide that if its chain of[br]transmission is reliable, 0:24:50.571,0:24:52.361 then it should be seen as an[br]authentic report. 0:24:52.361,0:24:56.445 And then just like Suyuti we acknowledge[br]that only Allah knows its meaning. 0:24:56.445,0:24:59.801 There is that one position where one can[br]make peace with this narration. 0:24:59.801,0:25:02.721 But if one tries to determine its[br]meaning, 0:25:02.721,0:25:07.351 then after that one would have to[br]let go of the entire religious tradition. 0:25:07.351,0:25:10.711 For then one would have to accept[br]that nothing remains in it anymore. 0:25:10.711,0:25:14.521 Because if Syedna Umar did not know[br]even after twenty years 0:25:14.521,0:25:16.941 that Quran was being revealed in[br]another recitation as well, 0:25:16.941,0:25:19.231 then how can we rely on anyone[br]else's knowledge at all? 0:25:19.231,0:25:20.881 What is there to believe at all then? 0:25:20.881,0:25:24.881 Even he was not aware. And as I[br]said, if two more years had passed 0:25:24.881,0:25:28.881 and there wouldn't have been anyone[br]going to the Prophet (pbuh) to ask! 0:25:28.881,0:25:30.771 What has happened right now is that[br]the narration tells us 0:25:30.771,0:25:32.911 that Umar took Hashim to the[br]Prophet (pbuh). 0:25:32.911,0:25:36.721 And you can listen to this as well[br]with bated breath. 0:25:36.721,0:25:41.551 This narration which I have taken,[br]since it relates to Syedna Umar 0:25:41.551,0:25:44.491 and therefore I have taken this[br]as the topic. 0:25:44.491,0:25:47.341 Otherwise this same narration about[br]multiple recitations, 0:25:47.341,0:25:52.761 becomes even more preposterous with[br]respect to another Companion. 0:25:52.761,0:25:57.421 That narration says that when[br]Hazrat Ubay Bin Ka'ab 0:25:57.421,0:26:00.581 saw a similar incident before him, 0:26:00.581,0:26:03.851 naturally when this would be seen to[br]be happening after 19 or 20 years, 0:26:03.851,0:26:05.201 what would happen? 0:26:05.201,0:26:08.501 So he too went to the Prophet (pbuh)[br]in a similarly agitated manner. 0:26:09.601,0:26:14.251 And he asked the Prophet (pbuh)[br]about what this is. 0:26:14.251,0:26:16.561 And that is what he should have[br]asked too. 0:26:16.561,0:26:19.631 Because for twenty years I was[br]reading the Quran in a certain way, 0:26:19.631,0:26:23.631 but some person is reading the Quran[br]in a different manner. 0:26:23.631,0:26:26.351 So the Prophet (pbuh) told him,[br]the Quran was revealed thus. 0:26:26.351,0:26:27.840 Just like it says in this narration too. 0:26:27.840,0:26:30.180 He told them both that it was[br]revealed thus. 0:26:30.180,0:26:33.690 So he said that 'I felt I have[br]lost my faith'. 0:26:33.690,0:26:38.270 The narration says that 'I felt that[br]I am no longer a believer'. 0:26:40.368,0:26:42.798 So you can imagine his condition[br]yourself. 0:26:42.798,0:26:46.638 So after that the Prophet (pbuh)[br]touched my chest and I was cured. 0:26:46.638,0:26:48.328 Because it was imperative to[br]cure him, 0:26:48.328,0:26:51.638 and without a healing touch, our[br]minds wouldn't believe that miracle. 0:26:51.638,0:26:53.638 There was no other way to[br]play it out. 0:26:53.638,0:26:55.958 There was no other option, and the[br]reason for that is 0:26:55.958,0:26:59.208 that this situation gives rise to such[br]a delicate question, 0:26:59.208,0:27:01.968 that after that question, only that[br]action should have followed, 0:27:01.968,0:27:03.568 which has been narrated in[br]that report. 0:27:03.568,0:27:06.778 One figures from this that the people [br]who have written this narration, 0:27:06.778,0:27:09.748 they themselves realized what[br]would follow as a consequence. 0:27:09.748,0:27:12.748 So they have provided a cure for it[br]in this other narration. 0:27:12.748,0:27:16.782 That if your faith too comes under[br]doubt, you can know that 0:27:16.782,0:27:19.242 it will be only by the Prophet's (pbuh)[br]touch. 0:27:19.242,0:27:21.752 There is no other way for it to go. 0:27:21.752,0:27:24.062 Because one cannot convince oneself[br]based on reason and rationality. 0:27:24.062,0:27:26.762 The reaction of Syedna Umar too[br]which has been mentioned here 0:27:26.762,0:27:28.112 is similarly grave and extreme. 0:27:28.112,0:27:30.892 In this narration, he says it[br]was difficult for him, 0:27:30.892,0:27:32.528 if you were to believe the tradition, 0:27:32.528,0:27:35.088 he says he finished his prayers with[br]much difficulty, 0:27:35.088,0:27:37.978 and then he dragged Hashim to[br]the Prophet (pbuh). 0:27:37.978,0:27:40.628 In a way saying, come with me,[br]I will teach you a lesson. 0:27:40.628,0:27:42.902 Just imagine for a while, it has[br]been twenty years, 0:27:42.902,0:27:44.911 and it is the Quran after all. 0:27:44.911,0:27:48.102 If someone had said to Syedna Umar,[br]and it has happened, 0:27:48.102,0:27:50.462 that for instance some people said[br]to Syedna Umar, 0:27:50.462,0:27:54.202 that the Prophet (pbuh) had said that[br]if you go to visit someone at their house, 0:27:54.202,0:27:57.572 and you knock there three times,[br]but you get no response, 0:27:57.572,0:27:59.622 then turn around and come back. 0:27:59.622,0:28:03.022 So Umar investigated this, because this[br]is a statement 0:28:03.022,0:28:05.232 which can be said to anyone. 0:28:05.232,0:28:07.142 It is something which can be told[br]to one person as advice. 0:28:07.142,0:28:09.722 A person like Syedna Umar can be[br]unaware of it. 0:28:09.722,0:28:11.522 That does not go against reason. 0:28:11.522,0:28:15.202 One statement related to etiquette[br]the Prophet (pbuh) told to someone, 0:28:15.202,0:28:16.712 and Umar did not hear about it. 0:28:16.712,0:28:20.012 And even in that the reaction he had,[br]it is said that he ordered the man, 0:28:20.012,0:28:23.252 bring a second witness otherwise[br]I will teach you a lesson. 0:28:23.252,0:28:27.252 Because you people relate such[br]reports, then bring another witness. 0:28:27.252,0:28:30.292 Even in this he reacted, although one[br]cannot rationally object to that, 0:28:30.292,0:28:31.562 for it is possible it could have[br]happened. 0:28:31.562,0:28:33.091 There are many such things that[br]could occur. 0:28:33.091,0:28:35.961 For instance I have told you something[br]and no one else hears of it. 0:28:35.961,0:28:38.991 And it is related to general etiquette.[br]But the Quran! 0:28:38.991,0:28:43.376 That Quran about which it says itself[br]that the Prophet (pbuh) 0:28:43.376,0:28:46.886 took the trouble to convey each and every[br]word of it to the people. 0:28:46.886,0:28:51.164 It was being recited, it was being[br]conveyed, it was being read aloud. 0:28:51.164,0:28:54.714 And this narration tells us that for[br]twenty years he was unaware of it. 0:28:54.714,0:28:57.227 Who? Umar was not aware of it! 0:28:57.227,0:29:01.437 So if Umar was not aware of it, then[br]keep these recitations at your home. 0:29:01.437,0:29:04.957 The ones that Umar was unaware of,[br]for twenty years! 0:29:04.957,0:29:07.607 So no thread of this narration is[br]correct. 0:29:07.607,0:29:12.007 In every sense, it is an unacceptable[br]opinion to hold. 0:29:13.376,0:29:17.546 After that, I have written that same is[br]the case of the narratives, 0:29:17.546,0:29:20.216 similar is the case of the narratives 0:29:20.216,0:29:24.416 which in the time of the Caliphs Abu Bakr[br]and Uthman, 0:29:24.416,0:29:29.776 record the collection and arrangement of[br]the Quran in the books of Hadith. 0:29:29.776,0:29:33.916 If you go to this chapter in the books[br]of Hadith, 0:29:33.916,0:29:38.516 you will see that the way this narration[br]is utterly opposed to reason, 0:29:38.516,0:29:40.526 it goes against all knowledge. 0:29:40.526,0:29:44.526 And to go against reason and knowledge[br]does not mean 0:29:44.526,0:29:46.576 that it is against the knowledge[br]of Einstein. 0:29:46.576,0:29:50.576 It is against the common sense, which[br]God has given to every human being, 0:29:50.576,0:29:53.879 and in light of which we believe in[br]the religion of Allah, Islam. 0:29:53.879,0:29:57.879 This narration is akin to saying that for[br]twenty three years 0:29:57.879,0:29:59.739 the Prophet (pbuh) taught about[br]prophethood, 0:29:59.739,0:30:02.429 and all of a sudden, after twenty three[br]years Umar found out that 0:30:02.429,0:30:04.829 God have mercy, he was teaching[br]about idolatry! 0:30:04.829,0:30:08.409 This narration creates a similar[br]outrageous kind of situation. 0:30:08.409,0:30:12.069 So a scenario of this kind which we[br]have seen in this narration, 0:30:12.069,0:30:14.859 exactly the same situation is of those[br]narrations too 0:30:14.859,0:30:17.829 in which the account of the compilation[br]and arrangement of Quran is given. 0:30:17.829,0:30:21.229 The Quran is being recited day and night,[br]it is being memorized by the people, 0:30:21.229,0:30:23.289 the Quran is being read in[br]prayers. 0:30:23.289,0:30:26.349 On the one hand we see the Quran[br]is making a claim 0:30:26.349,0:30:28.479 that O Prophet, you need not[br]worry at all, 0:30:28.479,0:30:34.829 for We will compile the entire Quran[br]and the situations you are unaware of, 0:30:34.829,0:30:37.849 that is, the Prophet was receiving the[br]Quran is his own time and age, 0:30:37.849,0:30:39.499 but the other situations God[br]knows very well. 0:30:39.499,0:30:42.249 So accordingly We will give it to[br]you again with another recitation. 0:30:42.249,0:30:47.059 And after arranging it, the second[br]recitation is the one you have to follow. 0:30:47.059,0:30:49.489 All of this the Quran has stated itself. 0:30:49.489,0:30:51.449 Compiling it, ordering and arranging it. 0:30:51.449,0:30:55.449 In fact it even says that if there is[br]a question you still have about this, 0:30:55.449,0:30:58.859 if there is still a doubt you have[br]not understood, 0:30:58.859,0:31:00.599 then We will clarify that for[br]you as well. 0:31:00.599,0:31:01.879 This is what the Quran is telling us. 0:31:01.879,0:31:03.149 And this is just what history[br]also tells us, 0:31:03.149,0:31:04.589 that there was only one recitation[br]according to which 0:31:04.589,0:31:07.029 Abu Bakr read the Quran, and Umar[br]and Uthman did too. 0:31:07.029,0:31:08.859 We have already studied all[br]this in the previous session. 0:31:08.859,0:31:12.069 All of this can be seen. After that[br]what suddenly happens is, 0:31:12.069,0:31:14.639 that the work of compiling and[br]arranging the Quran is being done, 0:31:14.639,0:31:17.689 but sometimes a verse is misplaced[br]and can't be found, 0:31:17.689,0:31:19.899 or some Surah is missing and that[br]is being searched. 0:31:19.899,0:31:21.719 Sometimes two or four went missing. 0:31:21.719,0:31:23.979 This was the story that we confront [br]after this. 0:31:23.979,0:31:30.179 And then, in the time of Syedna Uthman,[br]there is this same story again. 0:31:30.179,0:31:32.157 Same is the case of the narratives[br]which 0:31:32.157,0:31:35.107 in the time of the caliphs Abu Bakr[br]and Uthman, 0:31:35.107,0:31:39.107 record the collection and arrangement of[br]the Quran in the books of Hadith. 0:31:39.107,0:31:41.174 These narrations too... 0:31:41.174,0:31:45.304 Well the implication of the [br]usage of this word is that 0:31:45.304,0:31:49.304 it has come through different chains.[br]Otherwise the narration is the same. 0:31:49.304,0:31:52.204 Actually the narration is the same[br]in its substance. 0:31:52.204,0:31:56.864 So it is just one same narration, and[br]I have not done any debate about it here. 0:31:56.864,0:31:58.254 The reason for that is that 0:31:58.254,0:32:00.984 it would come under the topic of[br]compilation and arrangement of the Quran, 0:32:00.984,0:32:02.904 but I am only discussing about[br]the recitations of the Quran here. 0:32:02.904,0:32:06.904 Otherwise I would have shown you[br]that it is word for word the same one. 0:32:06.904,0:32:10.014 So those things are found in its[br]very text, the same as in this narration. 0:32:10.014,0:32:12.344 That you can try your best to explain[br]it by saying that 0:32:12.344,0:32:14.154 it is a difference of pronunciation[br]and dialect, 0:32:14.154,0:32:16.264 but the very text of the narration is[br]telling us that that cannot be the case. 0:32:16.264,0:32:18.464 The same is the situation with[br]the other narration. 0:32:18.464,0:32:22.674 As mentioned in the beginning of this[br]discussion, the Quran specifies clearly 0:32:23.696,0:32:27.976 that it was arranged and collected[br]under the direct guidance of Allah, 0:32:27.976,0:32:31.886 during the lifetime of the Prophet (pbuh). 0:32:31.886,0:32:36.606 So in this regard, there is no need to[br]even turn to any historical narration. 0:32:36.606,0:32:39.936 Quran itself makes it very clear. 0:32:39.936,0:32:43.936 The Quran has told us, it has made[br]it absolutely clear, 0:32:43.936,0:32:47.086 that We will recite the entire Quran[br]for you, 0:32:47.086,0:32:50.296 and then you will read the Quran[br]according to that recitation, 0:32:50.296,0:32:54.496 and its compilation and the second[br]reading, that is Our responsibility. 0:32:54.496,0:32:57.816 In fact, if there is a need to further[br]elaborate and explain anything, 0:32:57.816,0:32:59.856 that too will be our responsibility. 0:33:01.283,0:33:03.723 [Student] If this narration has been[br]under question, 0:33:04.540,0:33:08.020 why didn't the scholars simply[br]reject it then? 0:33:08.020,0:33:11.270 [Ghamidi] Let it remain, how is it[br]bothering you? 0:33:11.270,0:33:13.260 It is enough that we have[br]critiqued it. 0:33:13.260,0:33:15.730 As mentioned in the beginning of[br]this discussion, 0:33:15.730,0:33:18.840 the Quran specifies clearly that it was[br]arranged and collected 0:33:18.840,0:33:23.960 in the lifetime of the Prophet (pbuh) [br]under the direct guidance of Allah. 0:33:23.960,0:33:28.300 On the other hand, these narratives[br]present an entirely different picture 0:33:28.300,0:33:33.280 which is not only against the Quran[br]but also against common sense. 0:33:34.800,0:33:36.760 In 'si'aah', 0:33:36.760,0:33:40.760 'Si'aah' means the six canonical books[br]of Hadith, 0:33:40.760,0:33:46.150 which are considered the most reliable[br]ones based on their chain of transmission. 0:33:46.150,0:33:50.150 The principles which the scholars of the[br]science of Hadith have laid down 0:33:50.150,0:33:52.190 to evaluate the chain of transmission, 0:33:52.190,0:33:56.190 based on those the books of Hadith[br]which are available to us today, 0:33:56.190,0:33:59.000 they are not one or two but are[br]dozens of them. 0:33:59.000,0:34:03.000 But out of them, six books have the[br]stature of credibility, 0:34:03.000,0:34:05.520 for most of the narrations in them[br]are reliable. 0:34:05.520,0:34:09.020 And in Bukhari and Muslim collections,[br]there are very few narrations 0:34:09.020,0:34:11.730 about which one can debate the credibility[br]of their chain of transmission. 0:34:11.730,0:34:14.360 Otherwise usually, they are reliable[br]as far as their Isnaads go. 0:34:14.360,0:34:17.100 Therefore those books are[br]called 'si'aah'. 0:34:17.100,0:34:22.060 In the six canonical books this particular[br]narrative as well as the other narrations, 0:34:22.060,0:34:24.280 in the six canonical books they[br]are primarily recorded 0:34:24.280,0:34:25.970 on the authority of Ibn Shihab al-Zuhri. 0:34:25.970,0:34:29.350 So these are the few words about the[br]chain of transmission of the narration. 0:34:29.350,0:34:33.640 You know about this chain that even if it[br]might have begun with Umar or Abu Bakr, 0:34:33.640,0:34:36.780 the question is how did it reach us? 0:34:40.172,0:34:41.082 Yes? 0:34:41.082,0:34:43.434 I mean according to the Muhaddisiin[br](Hadith experts). 0:34:43.434,0:34:46.754 According to the Muhaddisiin, it is[br]not an objectionable narration. 0:34:46.754,0:34:49.572 They accept the authority of Ibn[br]Shihab al-Zuhri. 0:34:49.572,0:34:53.122 I am going to talk about him now,[br]and the Muhaddisiin say about him 0:34:53.122,0:34:55.022 that he is ameer-ul-momineen fil hadith[br](chief of Muslims in hadith). 0:34:55.022,0:34:57.542 But listen to a few things[br]about him. 0:34:59.932,0:35:01.955 In the six canonical books, these[br]narrations are primarily recorded 0:35:01.955,0:35:03.505 on the authority of Ibn Shihab al-Zuhri. 0:35:03.505,0:35:05.055 That is, he is the one who has[br]narrated them, really. 0:35:05.055,0:35:06.965 If you were to compile all the[br]chains of transmissions, 0:35:06.965,0:35:09.375 then they are the actual reliable[br]ones. The only authentic ones. 0:35:09.375,0:35:11.095 So there are some other chains of[br]transmissions as well. 0:35:11.095,0:35:13.765 But in the primary canonical texts, they[br]have come from him. 0:35:15.723,0:35:19.053 Yes? Yes, those are the reports[br]which have come down from him. 0:35:19.053,0:35:21.283 In the six canonical books, these[br]narrations are primarily recorded 0:35:21.283,0:35:23.313 on the authority of Ibn Shihab al-Zuhri. 0:35:23.313,0:35:25.813 Scholars of rijaal, the people who are 0:35:25.813,0:35:29.393 authorities on the research[br]regarding rijaal (Narrators), 0:35:29.393,0:35:33.393 all fully concur on the fact that[br]Ibn Shihab al-Zuhri 0:35:33.393,0:35:36.129 is guilty of two things for certain. 0:35:36.129,0:35:39.979 One is tadlis (hiding mistakes) and the[br]other is idraaj (interpolation). 0:35:39.979,0:35:42.829 Tadlis is a terminology of the[br]science of Hadith. 0:35:42.829,0:35:47.749 Tadlis means that the one who[br]is narrating, 0:35:48.749,0:35:52.919 hides a link in the chain of transmission,[br]i.e. a name of one person, in the report. 0:35:55.013,0:35:59.653 In the chain of transmission, he does not[br]want to mention the authority of someone. 0:36:00.594,0:36:03.694 If that link in the chain is mentioned, it[br]might create some issues. 0:36:03.694,0:36:05.204 This is called tadlis. 0:36:06.177,0:36:10.177 It is something that calls for[br]strong condemnation. 0:36:10.177,0:36:15.187 You are narrating a report, so you must [br]say from whom you have heard it. 0:36:15.187,0:36:18.977 If there is an opportunity that someone[br]in the chain will be removed, then he is. 0:36:18.977,0:36:20.937 What does it mean to say[br]'if there is an opportunity'? 0:36:20.937,0:36:26.187 For instance, these two people are[br]contemporaries of each other. 0:36:26.187,0:36:29.247 I have actually gotten this narration[br]from this person. 0:36:29.247,0:36:32.127 And he has gotten it from this[br]other person. 0:36:32.127,0:36:37.767 But since I knew that people will object[br]to the authority of the first person, 0:36:37.767,0:36:41.077 when I related the narration,[br]I say I got it from him instead. 0:36:41.077,0:36:45.127 Now it is not so easy to catch this[br]deception. 0:36:46.533,0:36:50.023 The reason for that is, all of us[br]are contemporaries. 0:36:50.023,0:36:54.203 And there is proof of my meeting[br]with both these gentlemen. 0:36:54.203,0:36:56.743 So one would think that alright,[br]it is fine. 0:36:56.743,0:36:59.293 The narration is correct, there can't[br]be a break in it. 0:36:59.293,0:37:03.123 So this is just one example, but it[br]happens in many different ways too. 0:37:06.778,0:37:11.198 Yes. So doing this is naturally a crime.[br]But it occurs in many other forms. 0:37:11.198,0:37:14.678 I have only told you this as an[br]example, that the narrator is concealed. 0:37:14.678,0:37:20.458 For instance, Hazrat Imam Malik in[br]his al-Muwatta, 0:37:20.458,0:37:26.698 related at some places that the narration[br]I am doing is 'amman assiku-hu'. 0:37:26.698,0:37:29.958 That is, I am referring to the authority[br]of someone who I consider trustworthy. 0:37:32.861,0:37:34.701 He has said this himself. There are[br]many narrations in 0:37:34.701,0:37:39.611 al-Muwatta of Imam Malik, in which[br]he has said 'amman assikuhu'. 0:37:39.611,0:37:42.601 Now when Imam Malike says[br]'amman assikuhu', 0:37:42.601,0:37:45.111 then of course many people of[br]subsequent generations 0:37:45.111,0:37:47.801 wanted to see who that[br]narrator was. 0:37:47.801,0:37:50.821 So that 'amman assikuhu' in al-Muwatta[br]of Imam Malik 0:37:50.821,0:37:53.691 refers to Ibn Shihab al-Zuhri[br]ninety nine percent of the time. 0:37:55.249,0:37:58.329 Now this is not something over which[br]there is any need to investigate. 0:37:58.329,0:38:02.329 Because for all those narrations, we know[br]from their other chains of transmissions 0:38:02.329,0:38:05.359 through other sources, and the latter[br]Muhaddisiin have mentioned them. 0:38:05.359,0:38:09.359 Imam Malik's 'Amman assikuhu' is[br]referring to Ibn Shihab al-Zuhri usually. 0:38:09.359,0:38:12.689 Similarly, what Imam Malik sometimes[br]does is that 0:38:12.689,0:38:14.747 he removes the narrators in the middle[br]of the chain, 0:38:14.747,0:38:16.807 and after that he would relate it[br]on the authority of the original source. 0:38:16.807,0:38:20.307 That he heard it directly from so and so.[br]This is called 'balaaghaat-e Imam Malik'. 0:38:20.307,0:38:22.617 So in that he does not convey the entire[br]chain of narration, 0:38:22.617,0:38:24.547 but rather removes one or two[br]people from the middle. 0:38:24.547,0:38:27.827 Moreover, in his time since this[br]science hadn't been fully established, 0:38:27.827,0:38:29.887 so this was not considered[br]objectionable. 0:38:29.887,0:38:32.687 So leave it aside. Because back then[br]people used to think 0:38:32.687,0:38:35.227 that a statement has reached them[br]and they have related it. 0:38:35.227,0:38:39.227 This can be placed in the category of [br]having an 'opitimistic view' of someone. 0:38:39.227,0:38:43.227 But phrase 'amman assikuhu'[br]itself is telling us 0:38:43.227,0:38:47.007 that others object to it but he[br]himself did not. 0:38:47.007,0:38:50.007 And this truth will be revealed[br]to you soon enough. 0:38:50.007,0:38:53.387 In the 6 Hadith books they are recorded[br]on the authority of Ibn Shihab al-Zuhri. 0:38:53.387,0:38:56.177 All of these narrations, so the ones[br]about the compilation of the Quran, 0:38:56.177,0:38:58.307 as well as these ones have in reality[br]come from him. 0:38:58.307,0:39:00.957 And I will tell you the truth of this[br]'in reality' that I have said as well. 0:39:00.957,0:39:04.177 When an absurd narration such as this[br]one comes from somewhere, 0:39:04.177,0:39:06.927 then to legitimize it, a lot of chains of[br]transmissions are invented. 0:39:06.927,0:39:08.597 But that is a separate debate. 0:39:08.597,0:39:10.647 So actually they come on the authority of[br]Ibn Shihab al-Zuhri. 0:39:10.647,0:39:12.497 Authorities of rijaal regard him to be[br]guilty of tadlis. 0:39:12.497,0:39:16.227 Tadlis I have already explained to you.[br]Let us also see what idraaj means. 0:39:16.227,0:39:20.087 Both of these terms, usually one[br]reads in the books of rijaal 0:39:20.087,0:39:23.324 that so and so used to do tadlis, or[br]someone else did idraaj, 0:39:23.324,0:39:26.884 and the reader thinks tadlis must be a[br]great thing. 0:39:26.884,0:39:28.754 Because after all it used to[br]be acceptable. 0:39:28.754,0:39:31.114 But tadlis is in fact worthy of[br]great condemnation. 0:39:31.114,0:39:35.325 Even about tadlis some people keep[br]an optimistic view, 0:39:35.325,0:39:36.974 some of the experts of the science[br]of Hadith, 0:39:36.974,0:39:38.914 that since this science was not[br]established in that time, 0:39:38.914,0:39:41.624 so it is possible that the narrator was[br]not removed from the middle 0:39:41.624,0:39:43.344 with any bad intention. 0:39:43.344,0:39:46.174 So this is fine, this can be said. 0:39:46.174,0:39:48.064 But nevertheless, why was someone[br]removed at all? 0:39:48.064,0:39:50.084 What was the reason? This question[br]remains right? 0:39:50.084,0:39:53.228 And if the narration that is being[br]related, is this one, 0:39:53.228,0:39:55.628 then that creates a lot of issues. 0:39:57.318,0:40:00.418 So this is one aspect. The meaning[br]of idraaj is, 0:40:01.309,0:40:03.889 suppose I am narrating a tradition. 0:40:03.889,0:40:08.579 I started relating a statement of[br]the Prophet (pbuh). 0:40:08.579,0:40:11.509 In between I added my own words. 0:40:13.220,0:40:16.040 Or added some explanation. 0:40:16.040,0:40:20.590 And I did not specify if the Prophet[br](pbuh) had said it or I am saying it. 0:40:21.877,0:40:28.267 Similarly, I got part of a narration from[br]him, and then from him, 0:40:28.267,0:40:30.767 and some parts from a third and[br]a fourth person. 0:40:30.767,0:40:34.767 Now the science of Hadith requires[br]that whatever I have gotten from him, 0:40:34.767,0:40:39.907 I should specify it. And then specify[br]what I got from the second person. 0:40:39.907,0:40:43.397 And then again relate the part I[br]got from the third person separately. 0:40:43.397,0:40:45.358 So when I am relating a narration, 0:40:45.358,0:40:47.267 and I am not talking about the issues[br]which arise about it today. 0:40:47.267,0:40:49.007 Today we talk from the standpoint[br]of meaning. 0:40:49.007,0:40:51.347 But when I am narrating a Hadith[br]about the Prophet (pbuh), 0:40:51.347,0:40:52.937 I would mention all this right? 0:40:52.937,0:40:56.597 I would tell that I got this part of the[br]narration from so and so person, 0:40:56.597,0:40:58.287 and this much from a second person. 0:40:58.287,0:41:01.899 But Imam Zuhri did not follow[br]this protocal. Ibn Shihab al-Zuhri. 0:41:01.899,0:41:05.899 What he evidently does is that he[br]would combine narrations of 4 people 0:41:05.899,0:41:08.169 and make a story out of it and then[br]relate it. 0:41:08.169,0:41:14.389 Hence, a very evident example of this[br]is Hadith al-ifk in Bukhari. 0:41:14.389,0:41:20.069 The infamous incident about Syeda Ayesha[br]that she was subject to an accusation 0:41:20.069,0:41:22.689 and the Quran then clarified the[br]incident. 0:41:22.689,0:41:25.729 That narration also comes from[br]Ibn Shihab al-Zuhri. 0:41:25.729,0:41:29.944 So this accusation against[br]Syeda is also related by him. 0:41:29.944,0:41:32.539 So if you open Bukhari, you'll find that[br]this narration starts like this... 0:41:32.539,0:41:35.679 he is saying that I heard from so[br]and so, 0:41:35.679,0:41:38.539 and I left something from the first[br]narration, added something to the second, 0:41:38.539,0:41:40.529 and bringing it all together I am[br]relating this narration to you. 0:41:40.529,0:41:42.509 These are the actual words in[br]the text. 0:41:42.509,0:41:45.709 So he is stating his 'idraaj' himself. 0:41:45.709,0:41:49.159 The way it is mentioned in the Quran[br]about the Prophet (pbuh), 0:41:49.159,0:41:51.799 he told one of his wives a secret and[br]she did not keep the secret. 0:41:51.799,0:41:55.419 So he reprimanded her a little and then[br]did not share the whole secret with her. 0:41:55.419,0:41:59.649 That is a very laudable thing in that[br]situation, but here, 0:41:59.649,0:42:01.122 what are you narrating? 0:42:01.122,0:42:05.422 The story you are making up would[br]completely change the events as a result. 0:42:05.422,0:42:08.092 You must relate all four reports[br]separately first. 0:42:08.092,0:42:11.512 And only after that you can give[br]it a comprehensive form. 0:42:11.512,0:42:15.512 Then we will have a way to investigate[br]what you have added into it. 0:42:15.512,0:42:18.342 So these are the various ways of[br]doing idraaj. 0:42:18.342,0:42:24.053 Authorities of rijaal concur on the fact[br]that he was guilty of tadlis and idraaj. 0:42:24.053,0:42:27.912 The scholars of rijaal, the authorites of[br]the science of rijaal, 0:42:27.912,0:42:30.612 Zuhri is their ameer-ul- momineen fil[br]hadith as well, 0:42:30.612,0:42:35.092 and simultaneously they hold him guilty[br]of these two acts too. 0:42:35.092,0:42:38.532 There is no dispute about this,[br]every single person concurs with this. 0:42:39.391,0:42:42.991 No one defends it. And defense is what[br]I already told you. 0:42:42.991,0:42:45.271 That he is from among the learned[br]men of that era, 0:42:45.271,0:42:46.981 about whom it is better to hold[br]a favorable opinion. 0:42:46.981,0:42:49.141 And because the science of Hadith[br]hadn't been born yet. 0:42:49.141,0:42:52.533 Alright, let us accept this reasoning[br]for a while 0:42:52.533,0:42:56.901 and look upon it favorably since in that[br]time, the methodology hasn't established 0:42:56.901,0:42:59.561 and people used to convey such narration[br]without proper regard. 0:42:59.561,0:43:03.401 Let us accept it. But what he narrates[br]is always of this nature. Why so? 0:43:03.401,0:43:07.561 Be it is the absurd, illogical account[br]of the accusation on Syeda Ayesha, 0:43:07.561,0:43:09.931 or this narration regarding the Quran, 0:43:09.931,0:43:13.081 or whether it was about the Prophet (pbuh)[br]on his deathbed, 0:43:13.081,0:43:16.411 asking for a sheet of paper, and the reply[br]of Syedna Umar Farooq, 0:43:16.411,0:43:19.521 'God's refuge! God have mercy![br]He seems to be in delirium'. 0:43:19.521,0:43:21.731 Why are there always these kinds[br]of narrations by him? 0:43:21.731,0:43:25.291 By Ibn Shihab al-Zuhri. And why doesn't[br]anyone else relate such things? 0:43:25.291,0:43:30.281 When we look at any narration, there[br]is either Hazrat Umar being reproached, 0:43:30.281,0:43:33.221 or Syeda Ayesha is being accused.[br]What is the reason for this? 0:43:33.221,0:43:35.751 This is the question and I have placed[br]it before you. 0:43:35.751,0:43:39.221 Authorities of rijaal regard him to be[br]guilty of tadlis and idraaj. 0:43:39.221,0:43:40.101 Yes? 0:43:41.486,0:43:45.486 Authorities of rijaal mean the[br]scholars 0:43:45.486,0:43:50.076 who study and investigate the narrators[br]in a Hadith's chain of transmission. 0:43:50.076,0:43:53.519 They tell you who that person was,[br]can he be considered trustworthy, 0:43:53.519,0:43:56.099 what was the reliance over his[br]memory, they study all this. 0:43:56.099,0:43:59.369 This is an extraordinary discipline.[br]Something we Muslims can take pride in. 0:43:59.369,0:44:02.308 See nothing is devoid of flaws, but it is[br]an esteemed science, 0:44:02.308,0:44:04.328 and a lot of work has been done[br]in this. 0:44:04.328,0:44:08.726 To determine the life conditions of[br]32,000 people, to convey them, 0:44:08.726,0:44:13.816 and then to investigate them as[br]far as possible, is an immense task. 0:44:13.816,0:44:17.816 So this is one thing. This is something[br]which the Muhaddisiin state themselves. 0:44:17.816,0:44:19.936 The authorities of rijaal state this[br]themselves 0:44:19.936,0:44:22.756 that he was guilty of both tadlis[br]and idraaj. 0:44:22.756,0:44:26.006 Both of these things have been[br]established about him. 0:44:26.006,0:44:29.256 This debate, the one about tadlis[br]and idraaj, 0:44:29.256,0:44:31.966 if you want to read it in[br]great detail, 0:44:31.966,0:44:35.006 and of course most of these are[br]in Arabic language, 0:44:35.006,0:44:38.266 and in the books of rijaal which[br]are of a very specialized nature, 0:44:38.266,0:44:43.366 and in which the method of debate[br]is also very technical and specialized, 0:44:43.366,0:44:46.176 so a common man does not find it[br]easy to read them. 0:44:46.176,0:44:49.796 But two people have done extraordinary[br]debates about these. 0:44:49.796,0:44:53.976 First are the scholars who have written[br]about hadith al-ifk in our times, 0:44:53.976,0:44:56.996 among them is Hakeem Niaz Sahab too[br]who has a book as well 0:44:56.996,0:44:58.327 about the incident of Ifk (slander[br]against Ayesha). 0:44:58.327,0:44:59.607 There are other scholars too[br]who have written about it. 0:44:59.607,0:45:01.487 So naturally he had to address[br]the whole debate. 0:45:01.487,0:45:04.147 So he has collected a lot of material[br]about it. 0:45:04.147,0:45:08.147 And the second, and a lot of[br]people would know about it, 0:45:08.147,0:45:12.147 that there is a great esteemed scholar[br]from our Punjab itself, 0:45:12.147,0:45:16.147 who has written a great book entitled[br]Ruhama'u Baynahum. 0:45:16.147,0:45:19.617 It is about the interpersonal relations[br]of the Companions. 0:45:19.617,0:45:22.747 He has written about that.[br]Usually, since in the later eras, 0:45:22.747,0:45:25.707 the discord among them became the[br]main subject of discourse, 0:45:25.707,0:45:27.397 so he has focused on their relations. 0:45:27.397,0:45:31.397 Even in that, since most of the narrations[br]about the Companions 0:45:31.397,0:45:33.997 which are the basis of reproach against[br]them, come from him only, 0:45:33.997,0:45:37.007 so Maulana Muhammad Nafe' also[br]wrote three or four volumes 0:45:37.007,0:45:39.487 of Ruhama'u Baynahum, in which he has[br]done a very refined discussion 0:45:39.487,0:45:40.927 about Ibn Shihab al-Zuhri. 0:45:40.927,0:45:44.737 So if anyone wants to read about it in[br]more detail, you can refer to those books. 0:45:45.701,0:45:49.321 Yes Tamanna Imadi also has a whole[br]book, but who will read him? 0:45:49.321,0:45:52.291 The issue with Tamanna Imadi is that[br]he is a great researcher, 0:45:52.291,0:45:56.291 a highly esteemed person, but it seems[br]that there is a junkyard of information, 0:45:56.291,0:45:58.851 of ideas and thoughts, of critique[br]and analysis, 0:45:58.851,0:46:00.921 which he has dumped onto[br]some pages. 0:46:00.921,0:46:03.631 Now it is your tenacity whether you[br]can manage to comprehend it. 0:46:03.631,0:46:07.631 So there is no style of composition,[br]of compilation or order to be found in it. 0:46:07.631,0:46:09.481 So it is quite difficult to read. 0:46:12.087,0:46:14.327 Yes? No his book is in Urdu. 0:46:14.327,0:46:17.667 That is why I said that the ones who[br]want to read in Urdu, they can. 0:46:17.667,0:46:20.217 Along with this, so it is a given[br]that both of these things are there. 0:46:20.217,0:46:22.137 Tadlees and idraaj are a given. 0:46:22.137,0:46:24.917 There is no dispute about them. 0:46:24.917,0:46:28.347 Besides these, if some other facets of[br]his personality are kept in consideration, 0:46:28.347,0:46:34.477 which are referred to by Imam al-Layth ibn[br]Sa'd in his letter to Imam Malik, 0:46:34.477,0:46:38.087 then none of the narratives reported by[br]him regarding such important issues 0:46:38.087,0:46:40.027 can be seen as acceptable. 0:46:40.027,0:46:45.807 Imam al-Layth ibn Sa'd himself is an[br]Imam of the same stature as Imam Malik. 0:46:45.807,0:46:49.167 He is among the most esteemed scholars. 0:46:49.167,0:46:53.167 Imam al-Layth ibn Sa'd wrote a letter to[br]Imam Malik, 0:46:53.167,0:46:56.107 which has been archived in our[br]historical records. 0:46:56.107,0:46:59.427 And here I have cited it as well, you[br]can see the whole letter yourself. 0:46:59.427,0:47:02.327 It is available written in his own hand. 0:47:02.327,0:47:05.817 In that, he has commented upon[br]Zuhri as well. 0:47:05.817,0:47:09.137 And it seems that since Imam Malik[br]trusted Zuhri, 0:47:09.137,0:47:13.137 and Imam al-Layth ibn Sa'd used to[br]criticize him. 0:47:13.137,0:47:16.797 So because of this, Imam Malik[br]used to be unhappy with Sa'd. 0:47:16.797,0:47:19.297 So this letter has been written[br]in the backdrop of this entire context. 0:47:19.297,0:47:22.857 I have excerpted a part of the letter[br]here. 0:47:22.857,0:47:25.777 This is the letter of Imam al-Layth[br]ibn Sa'd, 0:47:25.777,0:47:30.457 and the book is I'lamul Muqayin,[br]written by Ibn-e-Qayyim. 0:47:30.457,0:47:33.337 Two pronunciations of this book title[br]are correct, 0:47:33.337,0:47:37.337 I'lamul Muqayin and I'lamul[br]Muwaqi'in. 0:47:37.337,0:47:40.537 The reason for that is I'qaa and[br]tau'qee are synonyms, 0:47:40.537,0:47:43.617 which mean mul'himeen. 0:47:45.297,0:47:47.357 So this is the book by Ibn-e Qayyim. 0:47:47.357,0:47:51.357 In its third volume, on page numbers[br]84 and 85, this whole letter is copied. 0:47:51.357,0:47:53.507 Now see what he writes. 0:47:53.507,0:47:58.357 He says about Ibn Shihab, that I do not[br]consider him worthy of consideration. 0:47:58.357,0:48:00.307 I do not accept anything that he says. 0:48:00.307,0:48:03.077 And he says to Imam Malik[br]that this distresses you, 0:48:03.077,0:48:06.347 this attitude of mine. And I will[br]tell you the reason for it. 0:48:06.347,0:48:08.857 So the reason he gives is, 'wakaana[br]yakoon min Ibn Shihab 0:48:08.857,0:48:11.757 ikhtilaf katheer iza laqeenahu.' 0:48:11.757,0:48:16.303 When we would meet Ibn Shihab, there arose[br]a difference of opinion in many issues. 0:48:16.303,0:48:18.713 But that is no big deal. 0:48:18.713,0:48:23.283 He then says, 'wa iza kaatabahu baazuna[br]farubamaa katabaa alayhi fi l shayl 0:48:23.283,0:48:26.643 wahid ala fazil raai'hi wa ilmihi[br]bisalasaati anwa yanquzu 0:48:26.643,0:48:28.863 baazahu baaza.' 0:48:28.863,0:48:33.279 In that era, knowledge comprised[br]of collecting these narrations. 0:48:33.279,0:48:38.239 So he says that when any one of us would[br]ask him in writing about some issue, 0:48:38.239,0:48:42.239 in spite of being so learned, and he[br]certainly was a learned scholar, 0:48:42.239,0:48:46.239 he would give three very different[br]answers to the same question, 0:48:46.239,0:48:48.789 each of which would negate[br]the other. 0:48:48.789,0:48:51.969 So if I asked something he would give[br]one answer, 0:48:51.969,0:48:53.979 if someone else asks the same thing[br]he would give another answer. 0:48:53.979,0:48:56.619 And by a different answer I mean[br]the Hadith narrations. 0:48:56.619,0:48:59.449 So he would give one narration to someone[br]and another to someone else. 0:48:59.449,0:49:01.239 This was his response. 0:49:01.239,0:49:03.379 And then he says that the situation[br]was that 0:49:03.379,0:49:05.709 'wala yashiro billazii maza min raa'i[br]fi zalik.' 0:49:05.709,0:49:08.719 So what opinion and statement he had[br]given prior to that, 0:49:08.719,0:49:12.719 and what he had told us earlier,[br]he would not even be aware of that. 0:49:12.719,0:49:16.539 This was the situation. Then he writes[br]'fahaaz alladi yadooni ila tarki ma'an 0:49:16.539,0:49:18.289 tartu tarki-iyaa.' 0:49:18.289,0:49:21.019 It is because of these things that I had[br]left him, 0:49:21.019,0:49:22.729 something which you did not like. 0:49:22.729,0:49:28.009 This issue with him, is actually the cause[br]of me leaving him. 0:49:28.009,0:49:34.619 And now in the contemporary times,[br]the books about Shia Rijaal are known too, 0:49:34.619,0:49:36.879 earlier there weren't many that[br]we knew about, 0:49:36.879,0:49:42.589 so this too you must know that[br]Shias consider him as one of their Imams. 0:49:42.589,0:49:45.319 The way we consider him as our[br]ameer-ul-momineen fil hadith, 0:49:45.319,0:49:48.339 he is one of their Imams of Hadith too. 0:49:48.339,0:49:50.980 So this session comes to an end.[br]I think time is up? 0:49:50.980,0:49:52.590 Now there is a half hour break.