WEBVTT

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Meezan - Tadabbur-e Quran
(Understanding the Quran)

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Meezan and Furqan, Disputes of recitation.
Lecture. 13 A. 12-04-2002

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Scholar. Javed Ahmed Ghamidi

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[Javed Ahmed Ghamidi] Alhumdulillah
All Praise is due to Allah,

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Peace and Blessings be upon His
Trustworthy Prophet Muhammad.

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I seek refuge with Allah from the
accursed Satan.

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In the name of Allah, Most Beneficent
and Ever Merciful.

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Ladies and gentlemen,

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In the debate about Meezan
and Furqan,

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we have been studying the various
points of views about Qiraat of the Quran.

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We saw in it that even though it is
usually thought that

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there is more than one single
recitation of the Quran,

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but when we look at it in light
of the Quran itself

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as well as in light of the entire history
which we have with us,

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when we study this whole issue, then an
entirely different scenario emerges.

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Hence we also saw in great detail

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what the Quran itself says about its
recitation and

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its process of compilation and order.

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We then also saw that the corpus that we
possess with us with respect to

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Uloon-ul-Quran (sciences of the Quran),

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what are the historical traditions written
in it conveying?

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From that it became clear that one reading
of the Quran is that

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in which it was being revealed
during the first stage.

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After that, Allah Himself gave it a
new order and arrangement.

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And based on that order, a second
recitation of the Quran was revealed.

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And even in that, due regard was taken
to reveal that second recitation twice.

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And there was a group from among
the Companions

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who were present with the Prophet (pbuh)
during that event

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when in the last year of the Prophet's
life, Archangel Gabriel recited it twice.

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Along with this historical record, we had
also seen previously

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that the Quran itself says the same
thing about itself.

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And it has made it absolutely clear

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that the Almighty also knew what the
contemporary situation was,

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and is revealing the Quran
accordingly.

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And 'Sanuqri'uka fala tansa Illa
masha'allah

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innahoo ya'lamul jahra wa
ma yakhfa'.

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And later, the things
which were hidden

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those which were not told to the
Prophet or the Companions,

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but which Allah is well aware of,

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and the tribulations which the Muslims
will be faced with till Judgement Day,

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which Allah knows too,

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hence taking into consideration
these factors,

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He would give the whole of Quran a
new order.

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This is something which the Quran
has stated itself.

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It has also made it clear that it then
becomes imperative

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that only the second recitation
should be followed.

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So this second recitation which is termed
as arzah al-akhirah (final presentation),

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we have read about this
in great detail.

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Towards the end of it, this question
had come up that

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what would be said about that
narration

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which is written in the books
of Hadith

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about the Quran being revealed
in Seven Ahruf.

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Thus we were highlighting certain critical
points about this narration

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based on the contents of its text.

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In this, two aspects had come under
discussion.

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The first point that came under
discussion was that

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there is no doubt that this narration can
be found

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in the primary books of Hadith.

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At the moment, the science of Hadith
which we have with us,

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in light of that, the chain of 
transmission of this narration

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cannot be brought under question in a way
that would

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make it stand abolished or rejected.

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In its chain of transmission, such
trusted personages are found

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whole reports are generally considered
trustworthy and acceptable.

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Nor is there any kind of a break in
the chain of transmission, apparently.

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But what does it mean? What is
the meaning of this report?

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The report does not mean anything
in itself.

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There is a verse of the Quran and if no
one in the world

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can understand its meaning, then what
opinion can be formed about it?

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What exactly is it then?

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So the first thing we read about it was,
what is its subject matter?

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What is its meaning?

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What is it trying to say? What does
'Seven Ahruf' in it imply?

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When it is said that the Quran is
revealed in Seven Ahruf (Seven Ways),

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there must be some referent in
light of which this claim is being made.

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What is it? So we saw that in the
last fourteen centures,

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no consensus has been achieved
about it.

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Moreover, it is a wilderness of opinions
in which ones finds himself confounded.

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Hence I had stated that Al-Suyuti who is
a very well read and erudite person,

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in fact it is absolutely correct about
Imam Ibn Taymiyyah and Al-Suyuti,

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that in our historical corpus and in
our traditions,

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if they don't know something, then it
is not known to anyone else either.

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Both of them are very widely read
and erudite.

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It is a very famous saying about
Imam ibn Taymiyyah,

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that 'Ammal Hadees fala yaa'rifu
ibn Taymiyyah falaysa bi-Hadees.'

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It means that a Hadith not known to
ibn Taymiyyah,

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is simply not a Hadith report.

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It speaks of his reach and erudition.
And the case with al-Suyuti is the same.

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One can have a discussion about
his understanding,

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the way he collated information, and
his method of critique and analysis used,

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those can be discussed too.

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But he too was an extremely well read
and erudite.

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In his book Al-Itqaan,

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and Al-Itqaan which we have,

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in addition to al-Burhan by
Zarkashi,

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and Al-Itqaan by Suyuti,

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these two books are actually central
to the discipline of Uloom ul-Quran.

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So they are the primary texts,

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Al-Itqaan by Suyuti, and al-Burhan
by Zarkashi.

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Uloom ul-Quran means that whatever
commentaries and materials

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we have with us about the Quran,
all of it is collated together.

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About how the Quran was revealed,
which verses are there in it,

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what is the history of its
compilation and arrangement,

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what have been the different styles
of commentaries on it,

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and what is the issue around
its recitations.

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All of these aspects are brought together
under a discipline,

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and these two texts are the primary
books of that discipline.

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So naturally Suyuti has discussed about
it in his Al-Itqaan.

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It is a very comprehensive debate in
which he elaborates

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on what this narration says,
and what is its subject matter.

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So in that he acknowledges the fact that
there are about forty different opinions

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which have been formed about the
narration up till then.

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But not even a single opinion is such
which does not fall short of adequate.

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At the very first glance it can be seen
that it is not a suitable stance.

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That the narration is still an enigma.

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It is as if an utterly senseless opinion
has been given

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only to satisfy oneself, but that
has not worked successfully.

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This is what Suyuti himself has
acknowledged!

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And after that acknowledgement,
the last point he has made

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in his commentary on Al-Muwatta,
titled Tanwir al-hawalik,

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so he has a commentary on Al-Muwatta
as well.

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And the text which I have cited from the
narration is from Al-Muwatta.

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I have also mentioned that this text can
be found in other Hadith collections too.

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But since Al-Muwatta is the primary book,
so I have copied the text from it.

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And Suyuti's Tanwir al-hawalik is the
commentary of that very book.

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So when he has come to this narration
in his book,

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he has acknowledged that it must
be accepted that

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even though this narration exists,

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but it must be regarded as being from the
matters which are mutashabihat.

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It means that no one can know
what it means. This must be accepted.

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And if the meanings cannot be known,
then the debate comes an end here.

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What can be further said about
this narration?

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Because whatever we have to believe or
know about the narration,

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has to be based on its very meaning.

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The narration has been written down,
and it can remain there.

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This is the first point, that no one has
succeeded in offering an explanation

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of its meaning.

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Even the people who have worked
extraordinarily hard for it.

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In the modern era too, the scholars
who believe this narration to be true,

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or based on this narration they hold a
positive viewpoint

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regarding multiple recitations.

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I have seen all of their reasonings
as well.

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And even in that, there is the same
kind of acknowledgement to be found.

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Even in our contemporary times, the
people who wrote some books

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on Uloom ul-Quran, including
the ones written in Urdu,

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they too find themselves forced to admit
that it has no meaning.

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What the meaning of the narration is,
is hard to figure out.

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Then it also happens that they sometimes
consider a worthless opinion

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to be the closest to being adequate.

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That is, comes close to being the
correct understanding. Yes?

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[Student] Sir when people say about this
narration that it is hard to understand,

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do they still abide by the idea that
it was revealed in seven ways?

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[Ghamidi] Well their being convinced by 
this notion is a separate story.

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I am only talking about what the meaning
of this narration is.

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Everyone actually accepts it,

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we have already stated that previously
and we will summarize it again later on.

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There is no dispute among people when
it comes to believing in it.

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But what is the meaning of
this narration?

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[Student] His question was that
if we say that

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this narration is such that no one can
understand its meaning,

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then on what basis do they claim to
abide by the Seven recitations?

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[Ghamidi] What do you mean by
Seven recitations?

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No one believes in seven recitations.

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People believe in dozens of recitations
actually.

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[Student] That there is another recitation
of the Quran apart from this one reading.

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[Ghamidi] Yes that is what you
should say.

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About that, people say it exists.

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And I have already discussed that and
explained to you that they say it exists.

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And those other readings people are
relating and they are found in some books,

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and some people are narrating it with
its oral chain of transmission,

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or someone is teaching it.
People do say all these things.

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In fact I have already told you that on
the basis of it

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an official Quran has been published
in our contemporary times.

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I have placed that Quran before you
as well.

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So there is no denying that other
readings exist.

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And based on the fact of their existence,

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people believe that these recitations 
exist.

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It is something which is lying before us.

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And some people present this narration
too as a source of that.

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What I am saying is that this narration
should not be a matter of confusion.

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[Student] So people cite this report as
as a support for other recitations?

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[Ghamidi] No there is no need to present
it as a support,

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but since there is a mention of difference
over recitations,

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it naturally becomes a matter of
concern for us, doesn't it?

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It would be presented as a supportive
evidence when it would have any meaning.

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So firstly the meanings should be
clear. Does it even mean something?

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You might have missed this sentence.

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I had started the debate about this
narration by saying that

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here it is possible that the narrative on
the Seven Ahruf

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might cause some confusion for some
people in this regard.

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So it is quite possible that after
listening to this whole debate on Qirat,

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one might say this narration which is
found in the books of Hadith

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that there was a dispute which arose over
the recitations of the Quran,

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or disagreements of this kind
were present,

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so could it be referring to those
very disagreements?

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That is possible right?

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So we have to discuss this narration
from that aspect.

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On the basis of this narration,
I have told you

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what can anyone say, for people
had to acknowledge

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that it holds no meaning at all.

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So how can anyone present it
as an evidence?

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Since it does not seem to have
any meaning in its substance.

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Whatever this narration is conveying,
that itself is impossible to determine.

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Hence we must acknowledge that it is from
the verses related to mutashabihat matters

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and its meaning is only known
to Allah.

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Because we know about the
mutashabihat

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that it is said that their meanings are
known only to God.

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So when something can be known
by God alone,

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there is no way after the finality of
Prophethood to know its meaning.

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Only after the veil of the Judgement
Day will be lifted,

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and we will have the honor to
talk to Allah,

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does it seem possible that its
meaning can be conveyed.

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As of now, it holds no meaning.

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This is what I am saying about
this narration.

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The second point about this which
I had presented before you was,

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that one explanation of this narration
is there which could have been plausible.

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And people did try to explain it
that way.

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That explanation could have been that
actually the disagreement which is in it,

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where Syedna Umar heard the
recitation and

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Hisham ibn Hakeem ibn Hizam was
reciting,

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which Umar felt was different from
his own and he responded angrily.

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He dragged Hisham over to the
Prophet (pbuh).

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So this actually wasn't a dispute over
the meanings or of the words,

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but rather was one of pronunciation.

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This could have been a very
plausible explanation.

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Because disagreements over
pronunciations in reading a language

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or in speaking it, is a very natural
thing which can occur.

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If the people of one geographical
area speak a word in one way,

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people from another area can
pronounce it in another way.

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Even today we see that the same Arabic
is written, and the word Hajj is there,

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but Egyptians will still pronounce
it as 'Hagg'.

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The reason for that is that
they cannot pronounce the letter 'J'.

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Similarly you can see in Urdu
language,

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the people from Hyderabad will
pronounce 'K' as 'kh' only.

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You can force them as much as
you want,

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but that is the sound they produce.

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So this is the case with pronunciations
and dialects.

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Even with Arabs, they have numerous
dialects.

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A lot of people are there, when we
read the history of Arabic language,

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or the history of their dialects,

00:13:04.376 --> 00:13:06.156
a lot of books have been published
on this.

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So from those we know that for instance
the people from Banu Taym tribe,

00:13:09.746 --> 00:13:11.676
on the contrary to the people
from the Hijaz,

00:13:11.676 --> 00:13:14.226
like we say in Arabic,
'akram tuk'.

00:13:14.226 --> 00:13:17.906
'I give you respect,
I hold you in high esteem.'

00:13:17.906 --> 00:13:20.676
So in the Hejazi dialect, this
sentence is enough to convey this.

00:13:20.676 --> 00:13:23.806
But the Banu Taym people will
say 'akram tukas'.

00:13:23.806 --> 00:13:30.816
So in their dialect, after the sentence is
said, a sound of 's' is produced.

00:13:30.816 --> 00:13:33.036
Even though they are saying
that same Arabic sentence.

00:13:33.036 --> 00:13:36.226
Similarly, there are many Arabic
dialects in which

00:13:36.226 --> 00:13:38.216
the letters 'alif' and 'laam'
of Arabic,

00:13:38.216 --> 00:13:40.226
turns into 'alif meem'.

00:13:40.226 --> 00:13:43.316
That famous incident is there when
some people came to the Prophet (pbuh),

00:13:43.316 --> 00:13:45.726
and 'laysam im birrim tamum
bi l safar'.

00:13:45.726 --> 00:13:48.016
'Laysa minal birri taamu
fi l safar'

00:13:48.016 --> 00:13:51.076
So 'alif laam' became 'alif
meem' in their dialect.

00:13:51.076 --> 00:13:53.456
This incident has been recorded
in the Hadith as well.

00:13:53.456 --> 00:13:57.176
So this is not an isolated incident,
there are numerous dialects in fact.

00:13:57.176 --> 00:14:00.286
Even in the current era you can see,
there are so many dialects of English,

00:14:00.286 --> 00:14:02.606
even Urdu has some dialects
although there are not many.

00:14:02.606 --> 00:14:05.246
And Punjabi of course has many.

00:14:05.246 --> 00:14:08.026
You can see the Punjabi of Khushab,
or the one spoken in Majha,

00:14:08.026 --> 00:14:12.776
or in Kallar, or you can see the Punjabi
inspired by Gulabi Urdu of Lahore.

00:14:12.776 --> 00:14:15.804
So there are dozens of dialects
of the Punjabi language as well,

00:14:15.804 --> 00:14:17.594
in which people converse.

00:14:17.594 --> 00:14:19.664
So this could have been a plausible
explanation,

00:14:19.664 --> 00:14:25.394
that Syedna Umar felt that Hisham
is not reading the Quran in our dialect.

00:14:25.394 --> 00:14:27.357
This could have been a very
probable reasoning.

00:14:27.357 --> 00:14:29.857
And this could be conveyed in
Arabic by saying that

00:14:29.857 --> 00:14:32.297
I heard him reciting the Quran in
a different way.

00:14:32.297 --> 00:14:34.017
This can be said.

00:14:34.017 --> 00:14:37.287
When we Hindi speaking people
speak Arabic,

00:14:37.287 --> 00:14:40.477
so if we do not speak Arabic with
the Arabs' pronunciation,

00:14:40.477 --> 00:14:44.477
or if we haven't practiced it well, then
they would find it hard to understand us.

00:14:46.017 --> 00:14:49.157
This is what we call tajweed.
What exactly is it?

00:14:49.157 --> 00:14:53.157
It is actually an imitation of the
Arabic dialect.

00:14:53.157 --> 00:14:55.917
What is the Arabic dialect? That is
what we train ourselves to speak in,

00:14:55.917 --> 00:14:58.567
as a proper science. Even in that,
how far we manage to succeed,

00:14:58.567 --> 00:15:01.097
that is a separate debate, but the fact
is we have to learn it.

00:15:01.097 --> 00:15:04.687
The art of Qirat, of Tajweed, this is
the reason we have to learn these things.

00:15:04.687 --> 00:15:09.567
So this could have been a plausible
explanation, it could have been acceptable

00:15:09.567 --> 00:15:12.237
had it been said that there was a
difference of dialect

00:15:12.237 --> 00:15:14.207
between these two Companions.

00:15:14.207 --> 00:15:16.617
One was from the tribe of Quraysh
and the other was from Banu Taym.

00:15:16.617 --> 00:15:18.797
Or one was a Qurayshi and the other
was from Banu Hudhayl.

00:15:18.797 --> 00:15:21.284
Or one was a Qurayshi and the other
had migrated from somewhere in Iraq,

00:15:21.284 --> 00:15:24.734
or from Syria. So since there was a
difference between their pronunciations,

00:15:24.734 --> 00:15:26.374
hence Syedna Umar felt a difference
in recitation.

00:15:26.374 --> 00:15:29.714
And that is a very natural fact, it is
not something improbable.

00:15:29.714 --> 00:15:32.894
But then, the text of the narration,

00:15:32.894 --> 00:15:37.044
as I had said, it dismisses this
explanation.

00:15:37.044 --> 00:15:41.044
The reason for that is that both the
Companions were Qurayshi.

00:15:41.044 --> 00:15:44.104
So either one of the individuals would
have to be changed in the narration.

00:15:44.104 --> 00:15:49.174
For it is not possible that people of
the same community, of the same tribe,

00:15:49.174 --> 00:15:51.564
have such a difference in their
pronunciations.

00:15:51.564 --> 00:15:53.874
To make a mistake is a separate
thing,

00:15:53.874 --> 00:15:56.424
but the dialect simply cannot be
distinct.

00:15:56.424 --> 00:15:58.614
And it was not like a modern
nation or community,

00:15:58.614 --> 00:16:00.934
where 'community' is used to refer
to a population of 140 million people.

00:16:00.934 --> 00:16:03.064
These were people living in the same
area, in the same village.

00:16:03.064 --> 00:16:04.764
After all, what was the total population
of Mecca?

00:16:04.764 --> 00:16:07.324
Despite their best efforts, how many
fighters could the Quraysh bring together

00:16:07.324 --> 00:16:08.764
in the battles of Badr and Uhad?

00:16:08.764 --> 00:16:10.224
You can get an idea of their population
from this.

00:16:10.224 --> 00:16:11.914
The men of fighting age who
came on the battlefield,

00:16:11.914 --> 00:16:13.627
their numbers were not more
than a thousand.

00:16:13.627 --> 00:16:16.497
So within such a small community,
that difference is simply not possible.

00:16:16.497 --> 00:16:18.987
It is the same tribe, and they have such
a small population,

00:16:18.987 --> 00:16:20.977
and for them to have such a huge
difference in their dialect is impossible.

00:16:20.977 --> 00:16:24.397
So this explanation does not seem
acceptable to the text of the narration.

00:16:24.397 --> 00:16:27.206
If you were to remove the names of
both of the Companions from the report,

00:16:27.206 --> 00:16:30.296
and for instance the situation is that
one person learnt the Quran from someone,

00:16:30.296 --> 00:16:33.989
and heard another person reciting it, and
felt there was a difference in dialect.

00:16:33.989 --> 00:16:36.339
Then this explanation would become
acceptable.

00:16:36.339 --> 00:16:41.019
After this, the third aspect towards which
I have tried to bring your attention,

00:16:41.019 --> 00:16:43.007
in relation to this narration,

00:16:43.007 --> 00:16:44.237
is that

00:16:45.240 --> 00:16:48.470
suppose for a while that this was in
fact a difference of pronunciations.

00:16:48.470 --> 00:16:50.530
Let us ignore the obvious
contradictions.

00:16:50.530 --> 00:16:52.870
Ignore for a while the fact that both
the Companions were Qurayshi.

00:16:52.870 --> 00:16:55.570
And let us accept this explanation,
let us suppose it for the sake of argument

00:16:55.570 --> 00:16:58.230
for a while we accept that it
was the case.

00:16:58.230 --> 00:17:01.670
But the narration does not speak
of a difference in their dialects.

00:17:01.670 --> 00:17:06.078
The narration says that the Quran itself
was revealed in a different dialect.

00:17:06.078 --> 00:17:08.198
This is what the narration is saying.

00:17:08.198 --> 00:17:10.168
That one Quran was revealed in
one way,

00:17:10.168 --> 00:17:12.928
and the other Quran was revealed
in another way.

00:17:12.928 --> 00:17:15.928
So now naturally if it were to be said

00:17:15.928 --> 00:17:20.306
that the people were permitted to recite
the Quran in various ways and dialects,

00:17:20.306 --> 00:17:22.266
for this is what would follow right?

00:17:22.266 --> 00:17:23.666
That there were different
pronunciations,

00:17:23.666 --> 00:17:25.396
if someone wants to read it in the
Iraqi dialect, he may.

00:17:25.396 --> 00:17:26.886
Or someone else can recite it in
the Egyptian dialect if he wants to.

00:17:26.886 --> 00:17:30.176
They why is the word 'unzila' (revealed)
used in the narration?

00:17:30.176 --> 00:17:32.626
This makes no sense, no matter
what explanation you offer.

00:17:32.626 --> 00:17:35.456
The reason being that its revelation
is something entirely different.

00:17:35.456 --> 00:17:37.856
The revelation has been done in the
language of the Quraysh.

00:17:37.856 --> 00:17:40.516
It is absolutely correct that the people
were told

00:17:40.516 --> 00:17:43.356
that you may recite it with your own
pronunciations and in your own dialects.

00:17:43.356 --> 00:17:47.986
Bismillah. But to say that Quran itself
has been revealed in various dialects,

00:17:47.986 --> 00:17:49.836
what is the reason for that claim?

00:17:49.836 --> 00:17:51.786
One fails to understand this.

00:17:51.786 --> 00:17:58.286
So these are the three aspects which are
in the way of introduction to this debate.

00:17:58.286 --> 00:18:02.926
But the last aspect which calls for
serious deliberation,

00:18:02.926 --> 00:18:05.956
and which holds extraordinary
elegance,

00:18:05.956 --> 00:18:11.226
is that the Companion 
Hisham ibn Hakeem ibn Hizam,

00:18:11.226 --> 00:18:13.536
the one about whom it is
being narrated

00:18:13.536 --> 00:18:17.536
that Syedna Umar heard him reciting
the Quran.

00:18:17.536 --> 00:18:20.096
About him, all the historians who have

00:18:20.096 --> 00:18:22.626
collected material about the lives of the
Companions,

00:18:22.626 --> 00:18:25.256
all of them agree on the fact that Hisham
converted to Islam

00:18:25.256 --> 00:18:27.196
on the day Mecca was conquered.

00:18:28.164 --> 00:18:31.964
Hisham ibn Hakeem ibn Hizam, the
person who is reciting the Quran,

00:18:31.964 --> 00:18:34.524
converted to Islam on the day
Mecca was conquered.

00:18:34.524 --> 00:18:36.884
This means that he converted in
eighth Hijri year.

00:18:36.884 --> 00:18:38.674
That is what it would imply right?

00:18:38.674 --> 00:18:43.784
Now imagine for a while, that there is
no need for a debate

00:18:43.784 --> 00:18:49.214
about this fact of Quran's revelation that
it was revealed to the Prophet (pbuh)

00:18:49.214 --> 00:18:52.004
for ten years while he was in Mecca.

00:18:52.004 --> 00:18:53.354
More or less.

00:18:53.354 --> 00:18:58.044
After that, till the day Mecca was
conquered, eight more years had passed.

00:18:59.553 --> 00:19:03.713
So this means that there is a long
period of Quran's revelation

00:19:03.713 --> 00:19:05.163
which has already passed.

00:19:05.163 --> 00:19:07.933
And this is also well known that there
was very little Quran

00:19:07.933 --> 00:19:09.403
which was revealed after that period.

00:19:09.403 --> 00:19:12.333
The inherent testimony of the Quran itself
tells us

00:19:12.333 --> 00:19:15.183
how much it was revealed after
Mecca was conquered.

00:19:15.183 --> 00:19:18.301
After that event, there would be at
most one or two Surahs

00:19:18.301 --> 00:19:22.103
which were revealed. Most of the Quran
had already been revealed.

00:19:22.103 --> 00:19:25.188
Now who was Hazrat Umar?

00:19:25.188 --> 00:19:28.773
About him too, there is no debate
about when he came to Islam.

00:19:28.773 --> 00:19:31.003
He certainly did not convert on the
day Mecca was conquered.

00:19:31.003 --> 00:19:34.353
He was among one of the first few
people of Mecca who converted.

00:19:34.353 --> 00:19:37.743
He was among those who did not
travel anywhere after he converted.

00:19:37.743 --> 00:19:40.673
He stayed with the Prophet (pbuh)
day and night.

00:19:40.673 --> 00:19:43.453
He spent the Meccan era with
the Prophet (pbuh),

00:19:43.453 --> 00:19:46.413
he migrated to Medina with him.

00:19:46.413 --> 00:19:49.253
He used to be with the Prophet (pbuh)
in such a way that

00:19:49.253 --> 00:19:53.253
historians relate that the situation was
such that

00:19:53.253 --> 00:19:56.853
people would say, the Prophet (pbuh) had
come along with Abu Bakr and Umar.

00:19:56.853 --> 00:19:58.983
The Prophet (pbuh) had come along with
Abu Bakr and Umar, always.

00:19:58.983 --> 00:20:02.513
That is, he was a Companion of the
Prophet (pbuh) and such a close one too.

00:20:02.513 --> 00:20:05.593
He was present in all the battles,
he heard all the Friday sermons,

00:20:05.593 --> 00:20:07.653
he heard the Prophet's (pbuh)
call to embrace Islam.

00:20:07.653 --> 00:20:09.403
He was among the Huffaaz 
(memorizers of the Quran),

00:20:09.403 --> 00:20:11.063
he learnt the Quran from the
Prophet (pbuh) himself.

00:20:11.063 --> 00:20:15.063
He read the Quran. This was his
extraordinary station.

00:20:15.063 --> 00:20:18.363
Syedna Umar is not some
common man.

00:20:18.363 --> 00:20:23.193
So can it be accepted that Quran was
being revealed in more than one Qirat,

00:20:23.193 --> 00:20:26.383
and it did not come to Umar's knowledge
for eighteen years?

00:20:28.424 --> 00:20:31.024
Eighteen years is not a small period
of time.

00:20:31.024 --> 00:20:35.434
It would mean that if he would not have
prayed Salat behind Hisham ibn Hakeem,

00:20:35.434 --> 00:20:37.864
and if two more years would
have passed,

00:20:37.864 --> 00:20:40.104
then suddenly fifteen more people could
have claimed that

00:20:40.104 --> 00:20:43.144
the Prophet (pbuh) was teaching us the
Quran in secret on a different Qirat.

00:20:43.144 --> 00:20:46.914
And is the Quran something to
be taught in secret?

00:20:46.914 --> 00:20:52.894
Whoever will read the Quran will know
that it is not a book

00:20:52.894 --> 00:20:56.534
that a writer is writing it while sitting
in isolation.

00:20:56.534 --> 00:20:59.674
The situation with the Quran is that
those Surahs are being read

00:20:59.674 --> 00:21:01.534
before its addressees.

00:21:01.534 --> 00:21:04.854
So debates are being held about those
Surahs, questions are raised about them,

00:21:04.854 --> 00:21:06.474
all of these things are happening
constantly.

00:21:06.474 --> 00:21:09.664
So if it was stated that in the Meccan
period itself

00:21:09.664 --> 00:21:12.124
one Qirat was revealed at one point of
time and another at a different time,

00:21:12.124 --> 00:21:14.254
alright, we will hold our tongue
about it for sometime.

00:21:14.254 --> 00:21:17.474
But this narration itself is telling us
that for eighteen years,

00:21:17.474 --> 00:21:20.244
even Syeda Umar did not know
of it.

00:21:20.244 --> 00:21:21.994
And if Syedna Umar did not come to
know of it,

00:21:21.994 --> 00:21:24.094
when and where did this whole incident
take place?

00:21:24.094 --> 00:21:25.954
Where exactly did that revelation
take place then?

00:21:25.954 --> 00:21:29.194
On a rational plain, this narration
is so improbable,

00:21:29.194 --> 00:21:31.294
that it cannot be accepted under
any circumstances.

00:21:31.294 --> 00:21:35.294
Either one has to believe that
Syedna Umar did not hear of it.

00:21:35.294 --> 00:21:38.284
So the one listening to the recitation
by Hisham was not Syedna Umar.

00:21:38.284 --> 00:21:39.414
Either one has to believe this.

00:21:39.414 --> 00:21:43.214
Or you would have to believe that
Syedna Umar also converted that very day.

00:21:43.214 --> 00:21:47.584
If you look at all the narrations about
the recitations of the Quran,

00:21:47.584 --> 00:21:49.644
all of them go back to Syedna Umar
himself!

00:21:49.644 --> 00:21:52.284
That is, he is among the great Ulama
of the Quran.

00:21:52.284 --> 00:21:54.254
He was a Companion of the Prophet (pbuh)
day and night.

00:21:54.254 --> 00:21:58.394
He has been granted the great honor of
being buried next to the Prophet (pbuh).

00:21:59.773 --> 00:22:01.773
So what is this incident that has
occurred?

00:22:01.773 --> 00:22:03.253
What does it mean exactly?

00:22:03.253 --> 00:22:07.253
What impression does the narrator of
this report intend to convey?

00:22:07.253 --> 00:22:11.253
Does he want to say that the Prophet
(pbuh) used to teach the Quran

00:22:11.253 --> 00:22:16.033
to some people separately in secret with a
different recitation?

00:22:16.033 --> 00:22:21.333
And neither Abu Bakr, nor Umar,
nor any other people found out about it?

00:22:21.333 --> 00:22:23.953
What does it mean to say that Umar
did not know of it?

00:22:23.953 --> 00:22:26.633
It means that he never heard the
Prophet (pbuh)

00:22:26.633 --> 00:22:29.663
recite the Quran in a different way
in the Friday sermons,

00:22:29.663 --> 00:22:32.583
nor did he see him read it differently
during the prayers.

00:22:32.583 --> 00:22:34.203
This is what it would mean right?

00:22:34.203 --> 00:22:36.933
But Syedna Umar is one who used to
read behind the Prophet (pbuh)

00:22:36.933 --> 00:22:40.053
day and night. And we know about the
Prophet (pbuh)

00:22:40.053 --> 00:22:41.713
that he would recite the Quran
for a long time.

00:22:41.713 --> 00:22:44.423
Moreover, he was one of those Companions
who would join the Prophet (pbuh)

00:22:44.423 --> 00:22:46.043
during Tahajjud prayers!

00:22:46.043 --> 00:22:47.993
'Taa'ifatum minallazina ma'ak'.

00:22:47.993 --> 00:22:50.543
During which the Prophet (pbub) would
recite approximately the entire Quran.

00:22:50.543 --> 00:22:53.753
He is also among those Companions whom
the Prophet (pbuh) would often call

00:22:53.753 --> 00:22:55.823
to listen to and to recite the Quran.

00:22:55.823 --> 00:22:59.193
So this incident does not make sense
in any way.

00:22:59.193 --> 00:23:02.093
Only if someone closes his eyes to
the truth of the matter,

00:23:02.093 --> 00:23:03.733
can he possibly come to believe it.

00:23:03.733 --> 00:23:06.563
But it cannot be taken to make
sense otherwise.

00:23:06.563 --> 00:23:08.933
Hence I have written about it here,

00:23:15.676 --> 00:23:19.676
Fourthly, it is known that Hisham had
accepted Islam

00:23:19.676 --> 00:23:21.486
on the day Mecca was conquered.

00:23:23.849 --> 00:23:25.719
This is on page number thirty one.

00:23:25.719 --> 00:23:28.009
Fourthly, it is known that Hisham had
accepted Islam

00:23:28.009 --> 00:23:30.179
on the day Mecca was conquered.

00:23:30.179 --> 00:23:36.239
Hence if this Hadith is accepted, it would
mean that even after the conquest of Mecca

00:23:36.239 --> 00:23:41.689
that is, for 18 years, the illustrious
Companions of the Prophet (pbuh)

00:23:41.689 --> 00:23:47.459
and even a close associate like Umar
was unaware of the fact

00:23:47.459 --> 00:23:52.839
that the Prophet (pbuh) secretly taught
the Quran in some other form and reading

00:23:52.839 --> 00:23:57.999
from the one openly heard from him for
about twenty years

00:23:57.999 --> 00:24:01.999
and preserved it in writing and in memory
according to his guidance.

00:24:03.501 --> 00:24:07.501
So the Quran was being heard all the
time, was being recited,

00:24:07.501 --> 00:24:09.171
it has been read out loud
during prayers,

00:24:09.171 --> 00:24:11.271
its preservation has always been
ensured properly.

00:24:11.271 --> 00:24:15.061
There is this whole chronicle on the
one hand,

00:24:15.061 --> 00:24:17.211
and on the other hand is
this Hadith narration.

00:24:17.211 --> 00:24:20.391
Every person can realize how grave
this claim is

00:24:20.391 --> 00:24:23.121
and how far reaching
its affects are.

00:24:23.121 --> 00:24:28.561
The outcome of this can be
imagined by every intelligent person.

00:24:28.561 --> 00:24:32.741
Hence this narration, about the Quran
being revealed

00:24:32.741 --> 00:24:34.801
in Seven Ahruf (Seven ways),

00:24:34.801 --> 00:24:37.641
cannot be acceptable in
any sense of the term.

00:24:37.641 --> 00:24:41.641
It is logically flawed, it is
meaningless from a scholarly view,

00:24:41.641 --> 00:24:44.881
and there is no circumstance
in which it can be accepted.

00:24:44.881 --> 00:24:47.841
It would be akin to saying that with
regards to the narrations,

00:24:47.841 --> 00:24:50.571
we decide that if its chain of
transmission is reliable,

00:24:50.571 --> 00:24:52.361
then it should be seen as an
authentic report.

00:24:52.361 --> 00:24:56.445
And then just like Suyuti we acknowledge
that only Allah knows its meaning.

00:24:56.445 --> 00:24:59.801
There is that one position where one can
make peace with this narration.

00:24:59.801 --> 00:25:02.721
But if one tries to determine its
meaning,

00:25:02.721 --> 00:25:07.351
then after that one would have to
let go of the entire religious tradition.

00:25:07.351 --> 00:25:10.711
For then one would have to accept
that nothing remains in it anymore.

00:25:10.711 --> 00:25:14.521
Because if Syedna Umar did not know
even after twenty years

00:25:14.521 --> 00:25:16.941
that Quran was being revealed in
another recitation as well,

00:25:16.941 --> 00:25:19.231
then how can we rely on anyone
else's knowledge at all?

00:25:19.231 --> 00:25:20.881
What is there to believe at all then?

00:25:20.881 --> 00:25:24.881
Even he was not aware. And as I
said, if two more years had passed

00:25:24.881 --> 00:25:28.881
and there wouldn't have been anyone
going to the Prophet (pbuh) to ask!

00:25:28.881 --> 00:25:30.771
What has happened right now is that
the narration tells us

00:25:30.771 --> 00:25:32.911
that Umar took Hashim to the
Prophet (pbuh).

00:25:32.911 --> 00:25:36.721
And you can listen to this as well
with bated breath.

00:25:36.721 --> 00:25:41.551
This narration which I have taken,
since it relates to Syedna Umar

00:25:41.551 --> 00:25:44.491
and therefore I have taken this
as the topic.

00:25:44.491 --> 00:25:47.341
Otherwise this same narration about
multiple recitations,

00:25:47.341 --> 00:25:52.761
becomes even more preposterous with
respect to another Companion.

00:25:52.761 --> 00:25:57.421
That narration says that when
Hazrat Ubay Bin Ka'ab

00:25:57.421 --> 00:26:00.581
saw a similar incident before him,

00:26:00.581 --> 00:26:03.851
naturally when this would be seen to
be happening after 19 or 20 years,

00:26:03.851 --> 00:26:05.201
what would happen?

00:26:05.201 --> 00:26:08.501
So he too went to the Prophet (pbuh)
in a similarly agitated manner.

00:26:09.601 --> 00:26:14.251
And he asked the Prophet (pbuh)
about what this is.

00:26:14.251 --> 00:26:16.561
And that is what he should have
asked too.

00:26:16.561 --> 00:26:19.631
Because for twenty years I was
reading the Quran in a certain way,

00:26:19.631 --> 00:26:23.631
but some person is reading the Quran
in a different manner.

00:26:23.631 --> 00:26:26.351
So the Prophet (pbuh) told him,
the Quran was revealed thus.

00:26:26.351 --> 00:26:27.840
Just like it says in this narration too.

00:26:27.840 --> 00:26:30.180
He told them both that it was
revealed thus.

00:26:30.180 --> 00:26:33.690
So he said that 'I felt I have
lost my faith'.

00:26:33.690 --> 00:26:38.270
The narration says that 'I felt that
I am no longer a believer'.

00:26:40.368 --> 00:26:42.798
So you can imagine his condition
yourself.

00:26:42.798 --> 00:26:46.638
So after that the Prophet (pbuh)
touched my chest and I was cured.

00:26:46.638 --> 00:26:48.328
Because it was imperative to
cure him,

00:26:48.328 --> 00:26:51.638
and without a healing touch, our
minds wouldn't believe that miracle.

00:26:51.638 --> 00:26:53.638
There was no other way to
play it out.

00:26:53.638 --> 00:26:55.958
There was no other option, and the
reason for that is

00:26:55.958 --> 00:26:59.208
that this situation gives rise to such
a delicate question,

00:26:59.208 --> 00:27:01.968
that after that question, only that
action should have followed,

00:27:01.968 --> 00:27:03.568
which has been narrated in
that report.

00:27:03.568 --> 00:27:06.778
One figures from this that the people 
who have written this narration,

00:27:06.778 --> 00:27:09.748
they themselves realized what
would follow as a consequence.

00:27:09.748 --> 00:27:12.748
So they have provided a cure for it
in this other narration.

00:27:12.748 --> 00:27:16.782
That if your faith too comes under
doubt, you can know that

00:27:16.782 --> 00:27:19.242
it will be only by the Prophet's (pbuh)
touch.

00:27:19.242 --> 00:27:21.752
There is no other way for it to go.

00:27:21.752 --> 00:27:24.062
Because one cannot convince oneself
based on reason and rationality.

00:27:24.062 --> 00:27:26.762
The reaction of Syedna Umar too
which has been mentioned here

00:27:26.762 --> 00:27:28.112
is similarly grave and extreme.

00:27:28.112 --> 00:27:30.892
In this narration, he says it
was difficult for him,

00:27:30.892 --> 00:27:32.528
if you were to believe the tradition,

00:27:32.528 --> 00:27:35.088
he says he finished his prayers with
much difficulty,

00:27:35.088 --> 00:27:37.978
and then he dragged Hashim to
the Prophet (pbuh).

00:27:37.978 --> 00:27:40.628
In a way saying, come with me,
I will teach you a lesson.

00:27:40.628 --> 00:27:42.902
Just imagine for a while, it has
been twenty years,

00:27:42.902 --> 00:27:44.911
and it is the Quran after all.

00:27:44.911 --> 00:27:48.102
If someone had said to Syedna Umar,
and it has happened,

00:27:48.102 --> 00:27:50.462
that for instance some people said
to Syedna Umar,

00:27:50.462 --> 00:27:54.202
that the Prophet (pbuh) had said that
if you go to visit someone at their house,

00:27:54.202 --> 00:27:57.572
and you knock there three times,
but you get no response,

00:27:57.572 --> 00:27:59.622
then turn around and come back.

00:27:59.622 --> 00:28:03.022
So Umar investigated this, because this
is a statement

00:28:03.022 --> 00:28:05.232
which can be said to anyone.

00:28:05.232 --> 00:28:07.142
It is something which can be told
to one person as advice.

00:28:07.142 --> 00:28:09.722
A person like Syedna Umar can be
unaware of it.

00:28:09.722 --> 00:28:11.522
That does not go against reason.

00:28:11.522 --> 00:28:15.202
One statement related to etiquette
the Prophet (pbuh) told to someone,

00:28:15.202 --> 00:28:16.712
and Umar did not hear about it.

00:28:16.712 --> 00:28:20.012
And even in that the reaction he had,
it is said that he ordered the man,

00:28:20.012 --> 00:28:23.252
bring a second witness otherwise
I will teach you a lesson.

00:28:23.252 --> 00:28:27.252
Because you people relate such
reports, then bring another witness.

00:28:27.252 --> 00:28:30.292
Even in this he reacted, although one
cannot rationally object to that,

00:28:30.292 --> 00:28:31.562
for it is possible it could have
happened.

00:28:31.562 --> 00:28:33.091
There are many such things that
could occur.

00:28:33.091 --> 00:28:35.961
For instance I have told you something
and no one else hears of it.

00:28:35.961 --> 00:28:38.991
And it is related to general etiquette.
But the Quran!

00:28:38.991 --> 00:28:43.376
That Quran about which it says itself
that the Prophet (pbuh)

00:28:43.376 --> 00:28:46.886
took the trouble to convey each and every
word of it to the people.

00:28:46.886 --> 00:28:51.164
It was being recited, it was being
conveyed, it was being read aloud.

00:28:51.164 --> 00:28:54.714
And this narration tells us that for
twenty years he was unaware of it.

00:28:54.714 --> 00:28:57.227
Who? Umar was not aware of it!

00:28:57.227 --> 00:29:01.437
So if Umar was not aware of it, then
keep these recitations at your home.

00:29:01.437 --> 00:29:04.957
The ones that Umar was unaware of,
for twenty years!

00:29:04.957 --> 00:29:07.607
So no thread of this narration is
correct.

00:29:07.607 --> 00:29:12.007
In every sense, it is an unacceptable
opinion to hold.

00:29:13.376 --> 00:29:17.546
After that, I have written that same is
the case of the narratives,

00:29:17.546 --> 00:29:20.216
similar is the case of the narratives

00:29:20.216 --> 00:29:24.416
which in the time of the Caliphs Abu Bakr
and Uthman,

00:29:24.416 --> 00:29:29.776
record the collection and arrangement of
the Quran in the books of Hadith.

00:29:29.776 --> 00:29:33.916
If you go to this chapter in the books
of Hadith,

00:29:33.916 --> 00:29:38.516
you will see that the way this narration
is utterly opposed to reason,

00:29:38.516 --> 00:29:40.526
it goes against all knowledge.

00:29:40.526 --> 00:29:44.526
And to go against reason and knowledge
does not mean

00:29:44.526 --> 00:29:46.576
that it is against the knowledge
of Einstein.

00:29:46.576 --> 00:29:50.576
It is against the common sense, which
God has given to every human being,

00:29:50.576 --> 00:29:53.879
and in light of which we believe in
the religion of Allah, Islam.

00:29:53.879 --> 00:29:57.879
This narration is akin to saying that for
twenty three years

00:29:57.879 --> 00:29:59.739
the Prophet (pbuh) taught about
prophethood,

00:29:59.739 --> 00:30:02.429
and all of a sudden, after twenty three
years Umar found out that

00:30:02.429 --> 00:30:04.829
God have mercy, he was teaching
about idolatry!

00:30:04.829 --> 00:30:08.409
This narration creates a similar
outrageous kind of situation.

00:30:08.409 --> 00:30:12.069
So a scenario of this kind which we
have seen in this narration,

00:30:12.069 --> 00:30:14.859
exactly the same situation is of those
narrations too

00:30:14.859 --> 00:30:17.829
in which the account of the compilation
and arrangement of Quran is given.

00:30:17.829 --> 00:30:21.229
The Quran is being recited day and night,
it is being memorized by the people,

00:30:21.229 --> 00:30:23.289
the Quran is being read in
prayers.

00:30:23.289 --> 00:30:26.349
On the one hand we see the Quran
is making a claim

00:30:26.349 --> 00:30:28.479
that O Prophet, you need not
worry at all,

00:30:28.479 --> 00:30:34.829
for We will compile the entire Quran
and the situations you are unaware of,

00:30:34.829 --> 00:30:37.849
that is, the Prophet was receiving the
Quran is his own time and age,

00:30:37.849 --> 00:30:39.499
but the other situations God
knows very well.

00:30:39.499 --> 00:30:42.249
So accordingly We will give it to
you again with another recitation.

00:30:42.249 --> 00:30:47.059
And after arranging it, the second
recitation is the one you have to follow.

00:30:47.059 --> 00:30:49.489
All of this the Quran has stated itself.

00:30:49.489 --> 00:30:51.449
Compiling it, ordering and arranging it.

00:30:51.449 --> 00:30:55.449
In fact it even says that if there is
a question you still have about this,

00:30:55.449 --> 00:30:58.859
if there is still a doubt you have
not understood,

00:30:58.859 --> 00:31:00.599
then We will clarify that for
you as well.

00:31:00.599 --> 00:31:01.879
This is what the Quran is telling us.

00:31:01.879 --> 00:31:03.149
And this is just what history
also tells us,

00:31:03.149 --> 00:31:04.589
that there was only one recitation
according to which

00:31:04.589 --> 00:31:07.029
Abu Bakr read the Quran, and Umar
and Uthman did too.

00:31:07.029 --> 00:31:08.859
We have already studied all
this in the previous session.

00:31:08.859 --> 00:31:12.069
All of this can be seen. After that
what suddenly happens is,

00:31:12.069 --> 00:31:14.639
that the work of compiling and
arranging the Quran is being done,

00:31:14.639 --> 00:31:17.689
but sometimes a verse is misplaced
and can't be found,

00:31:17.689 --> 00:31:19.899
or some Surah is missing and that
is being searched.

00:31:19.899 --> 00:31:21.719
Sometimes two or four went missing.

00:31:21.719 --> 00:31:23.979
This was the story that we confront 
after this.

00:31:23.979 --> 00:31:30.179
And then, in the time of Syedna Uthman,
there is this same story again.

00:31:30.179 --> 00:31:32.157
Same is the case of the narratives
which

00:31:32.157 --> 00:31:35.107
in the time of the caliphs Abu Bakr
and Uthman,

00:31:35.107 --> 00:31:39.107
record the collection and arrangement of
the Quran in the books of Hadith.

00:31:39.107 --> 00:31:41.174
These narrations too...

00:31:41.174 --> 00:31:45.304
Well the implication of the 
usage of this word is that

00:31:45.304 --> 00:31:49.304
it has come through different chains.
Otherwise the narration is the same.

00:31:49.304 --> 00:31:52.204
Actually the narration is the same
in its substance.

00:31:52.204 --> 00:31:56.864
So it is just one same narration, and
I have not done any debate about it here.

00:31:56.864 --> 00:31:58.254
The reason for that is that

00:31:58.254 --> 00:32:00.984
it would come under the topic of
compilation and arrangement of the Quran,

00:32:00.984 --> 00:32:02.904
but I am only discussing about
the recitations of the Quran here.

00:32:02.904 --> 00:32:06.904
Otherwise I would have shown you
that it is word for word the same one.

00:32:06.904 --> 00:32:10.014
So those things are found in its
very text, the same as in this narration.

00:32:10.014 --> 00:32:12.344
That you can try your best to explain
it by saying that

00:32:12.344 --> 00:32:14.154
it is a difference of pronunciation
and dialect,

00:32:14.154 --> 00:32:16.264
but the very text of the narration is
telling us that that cannot be the case.

00:32:16.264 --> 00:32:18.464
The same is the situation with
the other narration.

00:32:18.464 --> 00:32:22.674
As mentioned in the beginning of this
discussion, the Quran specifies clearly

00:32:23.696 --> 00:32:27.976
that it was arranged and collected
under the direct guidance of Allah,

00:32:27.976 --> 00:32:31.886
during the lifetime of the Prophet (pbuh).

00:32:31.886 --> 00:32:36.606
So in this regard, there is no need to
even turn to any historical narration.

00:32:36.606 --> 00:32:39.936
Quran itself makes it very clear.

00:32:39.936 --> 00:32:43.936
The Quran has told us, it has made
it absolutely clear,

00:32:43.936 --> 00:32:47.086
that We will recite the entire Quran
for you,

00:32:47.086 --> 00:32:50.296
and then you will read the Quran
according to that recitation,

00:32:50.296 --> 00:32:54.496
and its compilation and the second
reading, that is Our responsibility.

00:32:54.496 --> 00:32:57.816
In fact, if there is a need to further
elaborate and explain anything,

00:32:57.816 --> 00:32:59.856
that too will be our responsibility.

00:33:01.283 --> 00:33:03.723
[Student] If this narration has been
under question,

00:33:04.540 --> 00:33:08.020
why didn't the scholars simply
reject it then?

00:33:08.020 --> 00:33:11.270
[Ghamidi] Let it remain, how is it
bothering you?

00:33:11.270 --> 00:33:13.260
It is enough that we have
critiqued it.

00:33:13.260 --> 00:33:15.730
As mentioned in the beginning of
this discussion,

00:33:15.730 --> 00:33:18.840
the Quran specifies clearly that it was
arranged and collected

00:33:18.840 --> 00:33:23.960
in the lifetime of the Prophet (pbuh) 
under the direct guidance of Allah.

00:33:23.960 --> 00:33:28.300
On the other hand, these narratives
present an entirely different picture

00:33:28.300 --> 00:33:33.280
which is not only against the Quran
but also against common sense.

00:33:34.800 --> 00:33:36.760
In 'si'aah',

00:33:36.760 --> 00:33:40.760
'Si'aah' means the six canonical books
of Hadith,

00:33:40.760 --> 00:33:46.150
which are considered the most reliable
ones based on their chain of transmission.

00:33:46.150 --> 00:33:50.150
The principles which the scholars of the
science of Hadith have laid down

00:33:50.150 --> 00:33:52.190
to evaluate the chain of transmission,

00:33:52.190 --> 00:33:56.190
based on those the books of Hadith
which are available to us today,

00:33:56.190 --> 00:33:59.000
they are not one or two but are
dozens of them.

00:33:59.000 --> 00:34:03.000
But out of them, six books have the
stature of credibility,

00:34:03.000 --> 00:34:05.520
for most of the narrations in them
are reliable.

00:34:05.520 --> 00:34:09.020
And in Bukhari and Muslim collections,
there are very few narrations

00:34:09.020 --> 00:34:11.730
about which one can debate the credibility
of their chain of transmission.

00:34:11.730 --> 00:34:14.360
Otherwise usually, they are reliable
as far as their Isnaads go.

00:34:14.360 --> 00:34:17.100
Therefore those books are
called 'si'aah'.

00:34:17.100 --> 00:34:22.060
In the six canonical books this particular
narrative as well as the other narrations,

00:34:22.060 --> 00:34:24.280
in the six canonical books they
are primarily recorded

00:34:24.280 --> 00:34:25.970
on the authority of Ibn Shihab al-Zuhri.

00:34:25.970 --> 00:34:29.350
So these are the few words about the
chain of transmission of the narration.

00:34:29.350 --> 00:34:33.640
You know about this chain that even if it
might have begun with Umar or Abu Bakr,

00:34:33.640 --> 00:34:36.780
the question is how did it reach us?

00:34:40.172 --> 00:34:41.082
Yes?

00:34:41.082 --> 00:34:43.434
I mean according to the Muhaddisiin
(Hadith experts).

00:34:43.434 --> 00:34:46.754
According to the Muhaddisiin, it is
not an objectionable narration.

00:34:46.754 --> 00:34:49.572
They accept the authority of Ibn
Shihab al-Zuhri.

00:34:49.572 --> 00:34:53.122
I am going to talk about him now,
and the Muhaddisiin say about him

00:34:53.122 --> 00:34:55.022
that he is ameer-ul-momineen fil hadith
(chief of Muslims in hadith).

00:34:55.022 --> 00:34:57.542
But listen to a few things
about him.

00:34:59.932 --> 00:35:01.955
In the six canonical books, these
narrations are primarily recorded

00:35:01.955 --> 00:35:03.505
on the authority of Ibn Shihab al-Zuhri.

00:35:03.505 --> 00:35:05.055
That is, he is the one who has
narrated them, really.

00:35:05.055 --> 00:35:06.965
If you were to compile all the
chains of transmissions,

00:35:06.965 --> 00:35:09.375
then they are the actual reliable
ones. The only authentic ones.

00:35:09.375 --> 00:35:11.095
So there are some other chains of
transmissions as well.

00:35:11.095 --> 00:35:13.765
But in the primary canonical texts, they
have come from him.

00:35:15.723 --> 00:35:19.053
Yes? Yes, those are the reports
which have come down from him.

00:35:19.053 --> 00:35:21.283
In the six canonical books, these
narrations are primarily recorded

00:35:21.283 --> 00:35:23.313
on the authority of Ibn Shihab al-Zuhri.

00:35:23.313 --> 00:35:25.813
Scholars of rijaal, the people who are

00:35:25.813 --> 00:35:29.393
authorities on the research
regarding rijaal (Narrators),

00:35:29.393 --> 00:35:33.393
all fully concur on the fact that
Ibn Shihab al-Zuhri

00:35:33.393 --> 00:35:36.129
is guilty of two things for certain.

00:35:36.129 --> 00:35:39.979
One is tadlis (hiding mistakes) and the
other is idraaj (interpolation).

00:35:39.979 --> 00:35:42.829
Tadlis is a terminology of the
science of Hadith.

00:35:42.829 --> 00:35:47.749
Tadlis means that the one who
is narrating,

00:35:48.749 --> 00:35:52.919
hides a link in the chain of transmission,
i.e. a name of one person, in the report.

00:35:55.013 --> 00:35:59.653
In the chain of transmission, he does not
want to mention the authority of someone.

00:36:00.594 --> 00:36:03.694
If that link in the chain is mentioned, it
might create some issues.

00:36:03.694 --> 00:36:05.204
This is called tadlis.

00:36:06.177 --> 00:36:10.177
It is something that calls for
strong condemnation.

00:36:10.177 --> 00:36:15.187
You are narrating a report, so you must 
say from whom you have heard it.

00:36:15.187 --> 00:36:18.977
If there is an opportunity that someone
in the chain will be removed, then he is.

00:36:18.977 --> 00:36:20.937
What does it mean to say
'if there is an opportunity'?

00:36:20.937 --> 00:36:26.187
For instance, these two people are
contemporaries of each other.

00:36:26.187 --> 00:36:29.247
I have actually gotten this narration
from this person.

00:36:29.247 --> 00:36:32.127
And he has gotten it from this
other person.

00:36:32.127 --> 00:36:37.767
But since I knew that people will object
to the authority of the first person,

00:36:37.767 --> 00:36:41.077
when I related the narration,
I say I got it from him instead.

00:36:41.077 --> 00:36:45.127
Now it is not so easy to catch this
deception.

00:36:46.533 --> 00:36:50.023
The reason for that is, all of us
are contemporaries.

00:36:50.023 --> 00:36:54.203
And there is proof of my meeting
with both these gentlemen.

00:36:54.203 --> 00:36:56.743
So one would think that alright,
it is fine.

00:36:56.743 --> 00:36:59.293
The narration is correct, there can't
be a break in it.

00:36:59.293 --> 00:37:03.123
So this is just one example, but it
happens in many different ways too.

00:37:06.778 --> 00:37:11.198
Yes. So doing this is naturally a crime.
But it occurs in many other forms.

00:37:11.198 --> 00:37:14.678
I have only told you this as an
example, that the narrator is concealed.

00:37:14.678 --> 00:37:20.458
For instance, Hazrat Imam Malik in
his al-Muwatta,

00:37:20.458 --> 00:37:26.698
related at some places that the narration
I am doing is 'amman assiku-hu'.

00:37:26.698 --> 00:37:29.958
That is, I am referring to the authority
of someone who I consider trustworthy.

00:37:32.861 --> 00:37:34.701
He has said this himself. There are
many narrations in

00:37:34.701 --> 00:37:39.611
al-Muwatta of Imam Malik, in which
he has said 'amman assikuhu'.

00:37:39.611 --> 00:37:42.601
Now when Imam Malike says
'amman assikuhu',

00:37:42.601 --> 00:37:45.111
then of course many people of
subsequent generations

00:37:45.111 --> 00:37:47.801
wanted to see who that
narrator was.

00:37:47.801 --> 00:37:50.821
So that 'amman assikuhu' in al-Muwatta
of Imam Malik

00:37:50.821 --> 00:37:53.691
refers to Ibn Shihab al-Zuhri
ninety nine percent of the time.

00:37:55.249 --> 00:37:58.329
Now this is not something over which
there is any need to investigate.

00:37:58.329 --> 00:38:02.329
Because for all those narrations, we know
from their other chains of transmissions

00:38:02.329 --> 00:38:05.359
through other sources, and the latter
Muhaddisiin have mentioned them.

00:38:05.359 --> 00:38:09.359
Imam Malik's 'Amman assikuhu' is
referring to Ibn Shihab al-Zuhri usually.

00:38:09.359 --> 00:38:12.689
Similarly, what Imam Malik sometimes
does is that

00:38:12.689 --> 00:38:14.747
he removes the narrators in the middle
of the chain,

00:38:14.747 --> 00:38:16.807
and after that he would relate it
on the authority of the original source.

00:38:16.807 --> 00:38:20.307
That he heard it directly from so and so.
This is called 'balaaghaat-e Imam Malik'.

00:38:20.307 --> 00:38:22.617
So in that he does not convey the entire
chain of narration,

00:38:22.617 --> 00:38:24.547
but rather removes one or two
people from the middle.

00:38:24.547 --> 00:38:27.827
Moreover, in his time since this
science hadn't been fully established,

00:38:27.827 --> 00:38:29.887
so this was not considered
objectionable.

00:38:29.887 --> 00:38:32.687
So leave it aside. Because back then
people used to think

00:38:32.687 --> 00:38:35.227
that a statement has reached them
and they have related it.

00:38:35.227 --> 00:38:39.227
This can be placed in the category of 
having an 'opitimistic view' of someone.

00:38:39.227 --> 00:38:43.227
But phrase 'amman assikuhu'
itself is telling us

00:38:43.227 --> 00:38:47.007
that others object to it but he
himself did not.

00:38:47.007 --> 00:38:50.007
And this truth will be revealed
to you soon enough.

00:38:50.007 --> 00:38:53.387
In the 6 Hadith books they are recorded
on the authority of Ibn Shihab al-Zuhri.

00:38:53.387 --> 00:38:56.177
All of these narrations, so the ones
about the compilation of the Quran,

00:38:56.177 --> 00:38:58.307
as well as these ones have in reality
come from him.

00:38:58.307 --> 00:39:00.957
And I will tell you the truth of this
'in reality' that I have said as well.

00:39:00.957 --> 00:39:04.177
When an absurd narration such as this
one comes from somewhere,

00:39:04.177 --> 00:39:06.927
then to legitimize it, a lot of chains of
transmissions are invented.

00:39:06.927 --> 00:39:08.597
But that is a separate debate.

00:39:08.597 --> 00:39:10.647
So actually they come on the authority of
Ibn Shihab al-Zuhri.

00:39:10.647 --> 00:39:12.497
Authorities of rijaal regard him to be
guilty of tadlis.

00:39:12.497 --> 00:39:16.227
Tadlis I have already explained to you.
Let us also see what idraaj means.

00:39:16.227 --> 00:39:20.087
Both of these terms, usually one
reads in the books of rijaal

00:39:20.087 --> 00:39:23.324
that so and so used to do tadlis, or
someone else did idraaj,

00:39:23.324 --> 00:39:26.884
and the reader thinks tadlis must be a
great thing.

00:39:26.884 --> 00:39:28.754
Because after all it used to
be acceptable.

00:39:28.754 --> 00:39:31.114
But tadlis is in fact worthy of
great condemnation.

00:39:31.114 --> 00:39:35.325
Even about tadlis some people keep
an optimistic view,

00:39:35.325 --> 00:39:36.974
some of the experts of the science
of Hadith,

00:39:36.974 --> 00:39:38.914
that since this science was not
established in that time,

00:39:38.914 --> 00:39:41.624
so it is possible that the narrator was
not removed from the middle

00:39:41.624 --> 00:39:43.344
with any bad intention.

00:39:43.344 --> 00:39:46.174
So this is fine, this can be said.

00:39:46.174 --> 00:39:48.064
But nevertheless, why was someone
removed at all?

00:39:48.064 --> 00:39:50.084
What was the reason? This question
remains right?

00:39:50.084 --> 00:39:53.228
And if the narration that is being
related, is this one,

00:39:53.228 --> 00:39:55.628
then that creates a lot of issues.

00:39:57.318 --> 00:40:00.418
So this is one aspect. The meaning
of idraaj is,

00:40:01.309 --> 00:40:03.889
suppose I am narrating a tradition.

00:40:03.889 --> 00:40:08.579
I started relating a statement of
the Prophet (pbuh).

00:40:08.579 --> 00:40:11.509
In between I added my own words.

00:40:13.220 --> 00:40:16.040
Or added some explanation.

00:40:16.040 --> 00:40:20.590
And I did not specify if the Prophet
(pbuh) had said it or I am saying it.

00:40:21.877 --> 00:40:28.267
Similarly, I got part of a narration from
him, and then from him,

00:40:28.267 --> 00:40:30.767
and some parts from a third and
a fourth person.

00:40:30.767 --> 00:40:34.767
Now the science of Hadith requires
that whatever I have gotten from him,

00:40:34.767 --> 00:40:39.907
I should specify it. And then specify
what I got from the second person.

00:40:39.907 --> 00:40:43.397
And then again relate the part I
got from the third person separately.

00:40:43.397 --> 00:40:45.358
So when I am relating a narration,

00:40:45.358 --> 00:40:47.267
and I am not talking about the issues
which arise about it today.

00:40:47.267 --> 00:40:49.007
Today we talk from the standpoint
of meaning.

00:40:49.007 --> 00:40:51.347
But when I am narrating a Hadith
about the Prophet (pbuh),

00:40:51.347 --> 00:40:52.937
I would mention all this right?

00:40:52.937 --> 00:40:56.597
I would tell that I got this part of the
narration from so and so person,

00:40:56.597 --> 00:40:58.287
and this much from a second person.

00:40:58.287 --> 00:41:01.899
But Imam Zuhri did not follow
this protocal. Ibn Shihab al-Zuhri.

00:41:01.899 --> 00:41:05.899
What he evidently does is that he
would combine narrations of 4 people

00:41:05.899 --> 00:41:08.169
and make a story out of it and then
relate it.

00:41:08.169 --> 00:41:14.389
Hence, a very evident example of this
is Hadith al-ifk in Bukhari.

00:41:14.389 --> 00:41:20.069
The infamous incident about Syeda Ayesha
that she was subject to an accusation

00:41:20.069 --> 00:41:22.689
and the Quran then clarified the
incident.

00:41:22.689 --> 00:41:25.729
That narration also comes from
Ibn Shihab al-Zuhri.

00:41:25.729 --> 00:41:29.944
So this accusation against
Syeda is also related by him.

00:41:29.944 --> 00:41:32.539
So if you open Bukhari, you'll find that
this narration starts like this...

00:41:32.539 --> 00:41:35.679
he is saying that I heard from so
and so,

00:41:35.679 --> 00:41:38.539
and I left something from the first
narration, added something to the second,

00:41:38.539 --> 00:41:40.529
and bringing it all together I am
relating this narration to you.

00:41:40.529 --> 00:41:42.509
These are the actual words in
the text.

00:41:42.509 --> 00:41:45.709
So he is stating his 'idraaj' himself.

00:41:45.709 --> 00:41:49.159
The way it is mentioned in the Quran
about the Prophet (pbuh),

00:41:49.159 --> 00:41:51.799
he told one of his wives a secret and
she did not keep the secret.

00:41:51.799 --> 00:41:55.419
So he reprimanded her a little and then
did not share the whole secret with her.

00:41:55.419 --> 00:41:59.649
That is a very laudable thing in that
situation, but here,

00:41:59.649 --> 00:42:01.122
what are you narrating?

00:42:01.122 --> 00:42:05.422
The story you are making up would
completely change the events as a result.

00:42:05.422 --> 00:42:08.092
You must relate all four reports
separately first.

00:42:08.092 --> 00:42:11.512
And only after that you can give
it a comprehensive form.

00:42:11.512 --> 00:42:15.512
Then we will have a way to investigate
what you have added into it.

00:42:15.512 --> 00:42:18.342
So these are the various ways of
doing idraaj.

00:42:18.342 --> 00:42:24.053
Authorities of rijaal concur on the fact
that he was guilty of tadlis and idraaj.

00:42:24.053 --> 00:42:27.912
The scholars of rijaal, the authorites of
the science of rijaal,

00:42:27.912 --> 00:42:30.612
Zuhri is their ameer-ul- momineen fil
hadith as well,

00:42:30.612 --> 00:42:35.092
and simultaneously they hold him guilty
of these two acts too.

00:42:35.092 --> 00:42:38.532
There is no dispute about this,
every single person concurs with this.

00:42:39.391 --> 00:42:42.991
No one defends it. And defense is what
I already told you.

00:42:42.991 --> 00:42:45.271
That he is from among the learned
men of that era,

00:42:45.271 --> 00:42:46.981
about whom it is better to hold
a favorable opinion.

00:42:46.981 --> 00:42:49.141
And because the science of Hadith
hadn't been born yet.

00:42:49.141 --> 00:42:52.533
Alright, let us accept this reasoning
for a while

00:42:52.533 --> 00:42:56.901
and look upon it favorably since in that
time, the methodology hasn't established

00:42:56.901 --> 00:42:59.561
and people used to convey such narration
without proper regard.

00:42:59.561 --> 00:43:03.401
Let us accept it. But what he narrates
is always of this nature. Why so?

00:43:03.401 --> 00:43:07.561
Be it is the absurd, illogical account
of the accusation on Syeda Ayesha,

00:43:07.561 --> 00:43:09.931
or this narration regarding the Quran,

00:43:09.931 --> 00:43:13.081
or whether it was about the Prophet (pbuh)
on his deathbed,

00:43:13.081 --> 00:43:16.411
asking for a sheet of paper, and the reply
of Syedna Umar Farooq,

00:43:16.411 --> 00:43:19.521
'God's refuge! God have mercy!
He seems to be in delirium'.

00:43:19.521 --> 00:43:21.731
Why are there always these kinds
of narrations by him?

00:43:21.731 --> 00:43:25.291
By Ibn Shihab al-Zuhri. And why doesn't
anyone else relate such things?

00:43:25.291 --> 00:43:30.281
When we look at any narration, there
is either Hazrat Umar being reproached,

00:43:30.281 --> 00:43:33.221
or Syeda Ayesha is being accused.
What is the reason for this?

00:43:33.221 --> 00:43:35.751
This is the question and I have placed
it before you.

00:43:35.751 --> 00:43:39.221
Authorities of rijaal regard him to be
guilty of tadlis and idraaj.

00:43:39.221 --> 00:43:40.101
Yes?

00:43:41.486 --> 00:43:45.486
Authorities of rijaal mean the
scholars

00:43:45.486 --> 00:43:50.076
who study and investigate the narrators
in a Hadith's chain of transmission.

00:43:50.076 --> 00:43:53.519
They tell you who that person was,
can he be considered trustworthy,

00:43:53.519 --> 00:43:56.099
what was the reliance over his
memory, they study all this.

00:43:56.099 --> 00:43:59.369
This is an extraordinary discipline.
Something we Muslims can take pride in.

00:43:59.369 --> 00:44:02.308
See nothing is devoid of flaws, but it is
an esteemed science,

00:44:02.308 --> 00:44:04.328
and a lot of work has been done
in this.

00:44:04.328 --> 00:44:08.726
To determine the life conditions of
32,000 people, to convey them,

00:44:08.726 --> 00:44:13.816
and then to investigate them as
far as possible, is an immense task.

00:44:13.816 --> 00:44:17.816
So this is one thing. This is something
which the Muhaddisiin state themselves.

00:44:17.816 --> 00:44:19.936
The authorities of rijaal state this
themselves

00:44:19.936 --> 00:44:22.756
that he was guilty of both tadlis
and idraaj.

00:44:22.756 --> 00:44:26.006
Both of these things have been
established about him.

00:44:26.006 --> 00:44:29.256
This debate, the one about tadlis
and idraaj,

00:44:29.256 --> 00:44:31.966
if you want to read it in
great detail,

00:44:31.966 --> 00:44:35.006
and of course most of these are
in Arabic language,

00:44:35.006 --> 00:44:38.266
and in the books of rijaal which
are of a very specialized nature,

00:44:38.266 --> 00:44:43.366
and in which the method of debate
is also very technical and specialized,

00:44:43.366 --> 00:44:46.176
so a common man does not find it
easy to read them.

00:44:46.176 --> 00:44:49.796
But two people have done extraordinary
debates about these.

00:44:49.796 --> 00:44:53.976
First are the scholars who have written
about hadith al-ifk in our times,

00:44:53.976 --> 00:44:56.996
among them is Hakeem Niaz Sahab too
who has a book as well

00:44:56.996 --> 00:44:58.327
about the incident of Ifk (slander
against Ayesha).

00:44:58.327 --> 00:44:59.607
There are other scholars too
who have written about it.

00:44:59.607 --> 00:45:01.487
So naturally he had to address
the whole debate.

00:45:01.487 --> 00:45:04.147
So he has collected a lot of material
about it.

00:45:04.147 --> 00:45:08.147
And the second, and a lot of
people would know about it,

00:45:08.147 --> 00:45:12.147
that there is a great esteemed scholar
from our Punjab itself,

00:45:12.147 --> 00:45:16.147
who has written a great book entitled
Ruhama'u Baynahum.

00:45:16.147 --> 00:45:19.617
It is about the interpersonal relations
of the Companions.

00:45:19.617 --> 00:45:22.747
He has written about that.
Usually, since in the later eras,

00:45:22.747 --> 00:45:25.707
the discord among them became the
main subject of discourse,

00:45:25.707 --> 00:45:27.397
so he has focused on their relations.

00:45:27.397 --> 00:45:31.397
Even in that, since most of the narrations
about the Companions

00:45:31.397 --> 00:45:33.997
which are the basis of reproach against
them, come from him only,

00:45:33.997 --> 00:45:37.007
so Maulana Muhammad Nafe' also
wrote three or four volumes

00:45:37.007 --> 00:45:39.487
of Ruhama'u Baynahum, in which he has
done a very refined discussion

00:45:39.487 --> 00:45:40.927
about Ibn Shihab al-Zuhri.

00:45:40.927 --> 00:45:44.737
So if anyone wants to read about it in
more detail, you can refer to those books.

00:45:45.701 --> 00:45:49.321
Yes Tamanna Imadi also has a whole
book, but who will read him?

00:45:49.321 --> 00:45:52.291
The issue with Tamanna Imadi is that
he is a great researcher,

00:45:52.291 --> 00:45:56.291
a highly esteemed person, but it seems
that there is a junkyard of information,

00:45:56.291 --> 00:45:58.851
of ideas and thoughts, of critique
and analysis,

00:45:58.851 --> 00:46:00.921
which he has dumped onto
some pages.

00:46:00.921 --> 00:46:03.631
Now it is your tenacity whether you
can manage to comprehend it.

00:46:03.631 --> 00:46:07.631
So there is no style of composition,
of compilation or order to be found in it.

00:46:07.631 --> 00:46:09.481
So it is quite difficult to read.

00:46:12.087 --> 00:46:14.327
Yes? No his book is in Urdu.

00:46:14.327 --> 00:46:17.667
That is why I said that the ones who
want to read in Urdu, they can.

00:46:17.667 --> 00:46:20.217
Along with this, so it is a given
that both of these things are there.

00:46:20.217 --> 00:46:22.137
Tadlees and idraaj are a given.

00:46:22.137 --> 00:46:24.917
There is no dispute about them.

00:46:24.917 --> 00:46:28.347
Besides these, if some other facets of
his personality are kept in consideration,

00:46:28.347 --> 00:46:34.477
which are referred to by Imam al-Layth ibn
Sa'd in his letter to Imam Malik,

00:46:34.477 --> 00:46:38.087
then none of the narratives reported by
him regarding such important issues

00:46:38.087 --> 00:46:40.027
can be seen as acceptable.

00:46:40.027 --> 00:46:45.807
Imam al-Layth ibn Sa'd himself is an
Imam of the same stature as Imam Malik.

00:46:45.807 --> 00:46:49.167
He is among the most esteemed scholars.

00:46:49.167 --> 00:46:53.167
Imam al-Layth ibn Sa'd wrote a letter to
Imam Malik,

00:46:53.167 --> 00:46:56.107
which has been archived in our
historical records.

00:46:56.107 --> 00:46:59.427
And here I have cited it as well, you
can see the whole letter yourself.

00:46:59.427 --> 00:47:02.327
It is available written in his own hand.

00:47:02.327 --> 00:47:05.817
In that, he has commented upon
Zuhri as well.

00:47:05.817 --> 00:47:09.137
And it seems that since Imam Malik
trusted Zuhri,

00:47:09.137 --> 00:47:13.137
and Imam al-Layth ibn Sa'd used to
criticize him.

00:47:13.137 --> 00:47:16.797
So because of this, Imam Malik
used to be unhappy with Sa'd.

00:47:16.797 --> 00:47:19.297
So this letter has been written
in the backdrop of this entire context.

00:47:19.297 --> 00:47:22.857
I have excerpted a part of the letter
here.

00:47:22.857 --> 00:47:25.777
This is the letter of Imam al-Layth
ibn Sa'd,

00:47:25.777 --> 00:47:30.457
and the book is I'lamul Muqayin,
written by Ibn-e-Qayyim.

00:47:30.457 --> 00:47:33.337
Two pronunciations of this book title
are correct,

00:47:33.337 --> 00:47:37.337
I'lamul Muqayin and I'lamul
Muwaqi'in.

00:47:37.337 --> 00:47:40.537
The reason for that is I'qaa and
tau'qee are synonyms,

00:47:40.537 --> 00:47:43.617
which mean mul'himeen.

00:47:45.297 --> 00:47:47.357
So this is the book by Ibn-e Qayyim.

00:47:47.357 --> 00:47:51.357
In its third volume, on page numbers
84 and 85, this whole letter is copied.

00:47:51.357 --> 00:47:53.507
Now see what he writes.

00:47:53.507 --> 00:47:58.357
He says about Ibn Shihab, that I do not
consider him worthy of consideration.

00:47:58.357 --> 00:48:00.307
I do not accept anything that he says.

00:48:00.307 --> 00:48:03.077
And he says to Imam Malik
that this distresses you,

00:48:03.077 --> 00:48:06.347
this attitude of mine. And I will
tell you the reason for it.

00:48:06.347 --> 00:48:08.857
So the reason he gives is, 'wakaana
yakoon min Ibn Shihab

00:48:08.857 --> 00:48:11.757
ikhtilaf katheer iza laqeenahu.'

00:48:11.757 --> 00:48:16.303
When we would meet Ibn Shihab, there arose
a difference of opinion in many issues.

00:48:16.303 --> 00:48:18.713
But that is no big deal.

00:48:18.713 --> 00:48:23.283
He then says, 'wa iza kaatabahu baazuna
farubamaa katabaa alayhi fi l shayl

00:48:23.283 --> 00:48:26.643
wahid ala fazil raai'hi wa ilmihi
bisalasaati anwa yanquzu

00:48:26.643 --> 00:48:28.863
baazahu baaza.'

00:48:28.863 --> 00:48:33.279
In that era, knowledge comprised
of collecting these narrations.

00:48:33.279 --> 00:48:38.239
So he says that when any one of us would
ask him in writing about some issue,

00:48:38.239 --> 00:48:42.239
in spite of being so learned, and he
certainly was a learned scholar,

00:48:42.239 --> 00:48:46.239
he would give three very different
answers to the same question,

00:48:46.239 --> 00:48:48.789
each of which would negate
the other.

00:48:48.789 --> 00:48:51.969
So if I asked something he would give
one answer,

00:48:51.969 --> 00:48:53.979
if someone else asks the same thing
he would give another answer.

00:48:53.979 --> 00:48:56.619
And by a different answer I mean
the Hadith narrations.

00:48:56.619 --> 00:48:59.449
So he would give one narration to someone
and another to someone else.

00:48:59.449 --> 00:49:01.239
This was his response.

00:49:01.239 --> 00:49:03.379
And then he says that the situation
was that

00:49:03.379 --> 00:49:05.709
'wala yashiro billazii maza min raa'i
fi zalik.'

00:49:05.709 --> 00:49:08.719
So what opinion and statement he had
given prior to that,

00:49:08.719 --> 00:49:12.719
and what he had told us earlier,
he would not even be aware of that.

00:49:12.719 --> 00:49:16.539
This was the situation. Then he writes
'fahaaz alladi yadooni ila tarki ma'an

00:49:16.539 --> 00:49:18.289
tartu tarki-iyaa.'

00:49:18.289 --> 00:49:21.019
It is because of these things that I had
left him,

00:49:21.019 --> 00:49:22.729
something which you did not like.

00:49:22.729 --> 00:49:28.009
This issue with him, is actually the cause
of me leaving him.

00:49:28.009 --> 00:49:34.619
And now in the contemporary times,
the books about Shia Rijaal are known too,

00:49:34.619 --> 00:49:36.879
earlier there weren't many that
we knew about,

00:49:36.879 --> 00:49:42.589
so this too you must know that
Shias consider him as one of their Imams.

00:49:42.589 --> 00:49:45.319
The way we consider him as our
ameer-ul-momineen fil hadith,

00:49:45.319 --> 00:49:48.339
he is one of their Imams of Hadith too.

00:49:48.339 --> 00:49:50.980
So this session comes to an end.
I think time is up?

00:49:50.980 --> 00:49:52.590
Now there is a half hour break.