Tag: al-Qur’an

Praise be to Allah.Reciting the Basmalah before reading the Quran
Part of the etiquette of reciting the Quran is for the reciter to always say Bismillah ir-Rahman ir-Rahim (In the name of Allah, the Most Gracious, the Most Merciful) at the beginning of every Surah, except Surah At-Tawbah.
Imam An-Nawawi (may Allah have mercy on him) said: 
“He should always recite Bismillah ir-Rahman ir-Rahim at the beginning of every Surah except Surah Bara’ah (At-Tawbah), because the majority of scholars said that it is a verse wherever it is written in the Mushaf, and it was written at the beginning of all the Surahs except Surah At-Tawbah. If he recites it at the beginning of every Surah (other than At-Tawbah), then there is certainty that he had recited the entire Quran or Surah, and if he fails to recite the Basmalah, he has omitted part of the Quran according to the majority.” (At-Tibyan fi Adab Hamalat Al-Quran, 100.)
But if he recites from partway through a Surah, he does not have to recite the Basmalah and it is sufficient for him to seek refuge with Allah (by saying A‘udhu Billahi min ash-Shaytan ir-rijim (I seek refuge with Allah from the accursed devil), but if he does say the Basmalah there is nothing wrong with that. 
Why doesn’t Surah At-Tawbah start with Bislmillah?
The reason why the Basmalah does not appear at the beginning of Surah At-Tawbah is that the Companions (may Allah be pleased with them) did not write it at the beginning of this Surah in the Mushaf, following the example of the caliph `Uthman (may Allah be pleased with him). At-Tirmidhi narrated in As-Sunan that Ibn `Abbas (may Allah be pleased with him) said: “I said to `Uthman ibn `Affan: ‘What made you put Al-Anfal which is one of the Mathani, next to Bara’ah [At-Tawbah], which is one of the Mi’in? Why did you not put the line Bismillah ir-Rahman ir-Rahim in between them when you put it at the beginning of the rest of Al-Sab’ Al-Tiwal [the long seven Surahs]?” `Uthman said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to receive revelation of Surahs with many verses. When they were revealed, he would call his scribes and tell them, ‘Put these verses in the Surah where such-and-such is mentioned.’ Al-Anfal was one of the first Surahs to be revealed in Madinah, and Bara’ah (At-Tawbah) was one of the last parts of the Quran to be revealed. Its stories were similar to the stories mentioned in Al-Anfal, so it was thought that it was part of it. The Messenger of Allah (peace and blessings of Allah be upon him) was taken [i.e., died] without explaining whether it was indeed part of it, so they were put next to one another, and the line Bismillahi ir-Rahman ir-Rahim was not written between them, and it [At-Tawbah] was put among the Sab’ Al-Tiwal [seven long Surahs].” (Fatawa Al-Lajnah Ad-Da’imah, 4/225)
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said: … The correct opinion is that there is no Basmalah between it (Surah At-Tawbah) and Al-Anfal, because the Basmalah is a verse of the Book of Allah, may He be Glorified and Exalted, and if the Messenger (blessings and peace of Allah be upon him) did not say to put the Basmalah between the two Surahs, they did not put it between them. The Prophet (blessings and peace of Allah be upon him) is the one who decided and said: Put the Basmalah, and he did not tell them to put the Basmalah between Surah Al-Anfal and Surah At-Tawbah, so they did not write it. But it remains to be said: if he did not give instructions to this effect, why is there a separation between it and Surah Al-Anfal? Why did they not make it one Surah? We say: Yes, they did not make it one Surah because they were uncertain as to whether it was the same Surah as Al-Anfal or they were two separate Surahs, so they said: Let us make a separation between the two Surahs and not write the Basmalah. This is the correct opinion concerning the absence of the Basmalah between Surah Al-Anfal and Surah At-Tawbah.
End quote from Liqa’ Al-Bab Al-Maftuh, no. 18
And Allah knows best.

Praise be to Allah.
Firstly: 

In the answer to question no. 97741 we
stated that it is not permissible to write the Holy Qur’an in anything other
than ‘Uthmaani script. 

Secondly: 

If it is not permissible to write the Holy Qur’an in anything
other than ‘Uthmaani script, then it is more appropriate to note that it is
not permissible to write it in anything other than Arabic letters. 

The Islamic texts indicate, and the scholars of Islam are
unanimously agreed, that it is obligatory to protect the word of Allah, may
He be exalted, from distortion and alteration, and undoubtedly writing it in
anything other than Arabic letters is one of the most likely ways that lead
to distortion of its pronunciation and meanings, because of the clear
difference between the nature of the Arabic language – with its letters,
words, style, ways of writing, ways of pronouncing, and the usage of its
native speakers – and other languages. 

It says in the book Tahreem Kitaabat al-Qur’an al-Kareem
bi Huroof ghayr ‘Arabiyyah (Prohibition on writing the Holy Qur’an in
non-Arabic letters – 1/36): 

After studying the topic, discussing it and exchanging
opinions concerning it, the Committee unanimously agreed that it is
prohibited to write the Qur’an in Latin script or the letters of any other
language, for the following reasons: 

1.

The Quran was revealed in a clear Arabic tongue, both letters
and meanings. Allah, may He be exalted, says (interpretation of the
meaning):

“And truly,
this (the Quran) is a revelation from the Lord of the Alameen (mankind,
jinns and all that exists),

Which the trustworthy Rooh (Jibrael (Gabriel)) has brought
down

Upon your heart (O Muhammad (blessings and peace of Allah be
upon him)) that you may be (one) of the warners,

In the plain Arabic language”

[ash-Shu‘ara’ 26:192-195]. 

What is written in Latin letters cannot be called Quran,
because Allah, may He be exalted, says (interpretation of the meaning):

“And thus We have sent it down as a Quran in Arabic”

[Ta-Ha 20:113]

“And indeed We know that they (polytheists and pagans) say:
“It is only a human being who teaches him (Muhammad (blessings and peace of
Allah be upon him)).” The tongue of the man they refer to is foreign, while
this (the Quran) is a clear Arabic tongue”

[an-Nahl 16:103]. 

2.

The Quran was written down when it was revealed, and when it
was compiled by Abu Bakr and ‘Uthmaan (may Allah be pleased with them), in
Arabic letters. All the Sahaabah (may Allah be pleased with them) agreed to
that, as did all the Taabi‘een, and those who came after them, until the
present day, despite the fact that there were those who did not speak
Arabic. And it is proven from the Prophet (blessings and peace of Allah be
upon him) that he said: “You must adhere to my Sunnah and the way of the
Rightly-Guided Caliphs after me…” 

So it is obligatory to adhere to that, following what was
done at the time of the Prophet (blessings and peace of Allah be upon him)
and the Rightly-Guided Caliphs who succeeded him, and acting in accordance
with the consensus of the ummah. 

3.

The letters of different languages are something that people
agree upon and are subject to being changed and replaced with other letters.
Therefore there is the fear, if this door is opened, that it may lead to
change every time people decide to pronounce a certain letter in a different
manner, and there is the fear that the recitation may change accordingly,
which would lead to confusion with the passage of time, so that the enemies
of Islam could find a way to criticise the Qur’an, as happened with the
previous Scriptures. So it is essential to prevent that, in order to
preserve the source of Islam and block the means that may lead to evil and
corruption. 

4.

If a concession is granted allowing that or it is approved,
there is the fear that the Quran may become a toy in people’s hands, so each
one may suggest writing it in his alphabet or in any other alphabet, and
undoubtedly that will lead to differences and confusion. It is essential to
protect the Quran from that, so as to protect Islam and preserve the Book of
Allah from tampering and variations. 

5.

Writing the Quran in letters other than Arabic will
discourage the Muslims from learning the Arabic language, in which they
worship their Lord and learn and understand their religion. 

And Allah is the source of strength; may Allah send blessings
and peace upon Muhammad and his family and companions. 

Council of Senior Scholars 

We put this question to His Excellency Shaykh ‘Abd al-‘Azeez
ibn Baaz, Secretary-General of the Academic Research Council, and he
graciously sent us this fatwa that was issued by the Council in its
fourteenth session held in at-Taa’if in Shawwaal 1399 AH. 

From the above it is clear that the writing and recitation
that brings reward for the one who recites a letter of the Book of Allah
only refers to the one who writes it and reads it in Arabic, as Allah
revealed it. As for the one who writes it in anything other than Arabic –
and more so the one who pronounces it – he has done something that is not
prescribed in Islam. 

But for the one who is unable to write it in Arabic, or wants
to quote from it in a book that he has written in a language other than
Arabic, he may write a translation of the meanings of what he wants to
quote, but he should not write that for the purpose of recitation and
worship, as appears to be referred to in the question. 

And Allah knows best.

Praise be to Allah.Did the Quran come down all at once?
The issue mentioned has two aspects: on one there is consensus and the other is a matter in which there are differences of opinion. 
With regard to the aspect on which there is consensus, it is that the Quran did not come down from Heaven to the Messenger of Allah (peace and blessings of Allah be upon him) all at once; rather the Revelation came down to him from Allah piecemeal, according to events and circumstances. 
There are verses which confirm this quite clearly with no confusion, and they affirm the wisdom behind its being revealed in this manner: 
1- Allah, may He be exalted, says (interpretation of the meaning):
“And those who disbelieve say: Why is not the Quran revealed to him all at once? Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages.” [25:32] 
Shaykh ‘Abd ar-Rahman as-S’adi (may Allah have mercy on him) said: 
“That is because every time something of the Quran was revealed to him, it increased his certainty and steadfastness, especially when there was cause for anxiety. The fact that the Quran was revealed when new developments occurred meant that it had greater impact and was more reassuring to the Prophet (peace and blessings of Allah be upon him). And that was more effective than if it had been revealed before that, then was remembered when the new developments occurred.  
“And We have revealed it to you gradually, in stages,” means We revealed it slowly and sent it gradually. All of this indicates that Allah was taking care of His Book, the Quran, and His Messenger, Muhammad (peace and blessings of Allah be upon him), as He sent down His Book in accordance with the situations faced by the Messenger and as needed to address unfolding issues.” (Tafsir as-S’adi)
2- Allah, may He be exalted, says (interpretation of the meaning) says:
“And (it is) a Quran which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages.” [17:106] 
Shaykh ‘Abd ar-Rahman as-S’adi (may Allah have mercy on him) said: 
“At intervals” means at an easy pace, so that they might ponder it and think about its meanings, and derive knowledge from it. 
“And We have revealed it by stages,” means: bit by bit, piecemeal over twenty-three years.” (Tafsir as- S’adi)
The Quran was revealed piecemeal 
What confirms the fact that the Quran was revealed piecemeal is the suspension of the Revelation concerning the slander incident (al-ifk), in which ‘Aishah (may Allah be pleased with her) was accused of adultery. The Prophet (peace and blessings of Allah be upon him) was waiting for Quranic verses to be revealed, because of the enormity of the calamity and the accusation that was made against his wife, until the words of Allah were revealed (interpretation of the meaning):
“Verily! Those who brought forth the slander (against ‘Aishah, the wife of the Prophet (peace and blessings of Allah be upon him)) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment.” [24:11] 
Another confirmation that the Quran was revealed piecemeal is the first few verses of Surah ‘Abasa which were revealed when the Prophet (peace and blessings of Allah be upon him) turned away from teaching the blind man Ibn Umm Maktum  (may Allah be pleased with him) in the hope that the leaders of Quraysh would become Muslim (as he was already talking to the leaders of Quraysh and the blind mind man came to him in the middle of the conversation). 
How was the start of the revelation of the Quran?
With regard to that concerning which there is a difference of opinion, it has to do with the start of the revelation of the Quran . Was it sent down all at once to the first heaven, then brought down to the Messenger (peace and blessings of Allah be upon him) piecemeal, or was it all brought down in the same manner, piecemeal according to events, as stated above? 
The reason for this difference of opinion is differences in understanding some verses which indicate that the Quran came down at a particular time, such as the verses in which Allah says (interpretation of the meaning):
“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).” [2:185]
“Verily! We have sent it (this Quran) down on the night of Al-Qadr (Decree).” [97:1]
And Ibn ‘Abbas (may Allah be pleased with him) clearly stated this understanding. 
The scholars differed concerning this sending down; there are several opinions, the most well-known of which are two: 
1- The view of the majority is that the Quran was sent down from al-Lawh al-Mahfuz (the Preserved Tablet) to the first heaven on Laylat al-Qadr (the night of Decree) all at once, then after that it was sent down in stages over twenty-three years. 
It was narrated that Ibn ‘Abbas  (may Allah be pleased with him) said, concerning the verse “Verily! We have sent it (this Quran) down on the night of Al-Qadr (Decree).” The Quran was sent down all at once on Laylat al-Qadr, then Allah sent it down to the Messenger of Allah (peace and blessings of Allah be upon him) bit by bit. “And those who disbelieve say: Why is not the Quran revealed to him all at once? Thus (it is sent down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages.” [25:32]. [an-Nasai]
2- The second opinion is that the revelation of the Quran began on Laylat al-Qadr, then after that it was revealed in stages at various times, according to the unfolding of events and what the people needed. This is the view of the great Tabi‘i (Successor) ash-Sh’abi. 
This difference of opinion – as you can see – does not have any real impact on the reality of the revelation of the Quran in stages to the Prophet (peace and blessings of Allah be upon him). It has been said that the reason for this revelation (being sent down all at once to the first heaven) was to highlight the nobility and great status of the Quran in the upper realm (the heavens). 
Badr ad-Din az-Zarkashi (may Allah have mercy on him) said: 
“If it is asked: what is the reason for the Quran being sent down to the first heaven all at once? The answer is to highlight its high status and the high status of the one to whom it was revealed. That was so as to announce to the inhabitants of the seven heavens that this was the last of the Books that was being sent down to the last of the Messengers and to the noblest of the nations.” (Al-Burhan fi ‘Ulum al-Quran)
How was the Quran conveyed to Prophet Muhammad?
The Angel of Revelation who brought it down to the Prophet (peace and blessings of Allah be upon him), Jibril (peace be upon him), only heard it from the Lord of Glory, may He be exalted, then he passed it on to the Prophet (peace and blessings of Allah be upon him), so he heard it with his ears and his heart understood it. Allah, may He be exalted, says (interpretation of the meaning):
“And verily, you (O Muhammad (peace and blessings of Allah be upon him)) are receiving the Quran from the One, All-Wise, All-Knowing.” [27:6]
“And if you do not bring them a miracle (according to their (i.e. Quraysh-pagans) proposal), they say: Why have you not brought it? Say: I but follow what is revealed to me from my Lord.” [7: 203] 
‘Abdullah ibn Mas‘ud (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “When Allah speaks via revelation, the people of heaven hear from heaven a clanging like a chain dragged across a rock and they swoon, then they remain like that until Jibril (peace be upon him) comes to them. When he comes to them, they recover and say: O Jibril, what did your Lord say? He says: The truth, and they say: The truth, the truth.” [Abu Dawud]
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
“The fact that it – the Quran – is written in al-Lawh al-Mahfuz and in pure pages in the hands of the angels does not contradict the idea that Jibril (peace be upon him) brought it down from Allah, whether Allah wrote it down before sending Jibril (peace be upon him) with it or after that. And if He sent it down written to Bayt al-‘Izzah (in the first heaven) in one go on Laylat al-Qadr, then He had written it all before sending it down. … If anyone says that Jibril (peace be upon him) took the Quran from the Book and did not hear it from Allah, this is false for a number of reasons – which the author then listed.” (Majmu‘ al-Fatawa) 
We hope that this is sufficiently clear and we hope that you will remain in contact with us if you have any further questions about this matter or if you need to ask more questions about any matter of our religion. We ask Allah to help you and guide you to that which is in your best interests in this world and in the Hereafter. 
And Allah knows best.

Praise be to Allah.
Firstly: 

It is Sunnah to pause at the ends of verses, even if they are
connected to what comes after them, according to the more correct of the two
scholarly opinions. 

Ibn al-Qayyim (may Allah have mercy on him) said: 

The Prophet (blessings and peace of Allah be upon him) used
to interrupt his recitation, pausing at the end of every verse, so he would
say: “Al-hamdu Lillahi Rabb il-‘Aalameen (All
the praises and thanks be to Allah, the Lord of the Alameen (mankind, jinns
and all that exists)),”
and pause; “ar-Rahmaan ir-Raheem (The Most Beneficent, the Most Merciful)”,
and pause; ‘Maaliki yawm id-deen (The Only Owner (and the Only Ruling
Judge) of the Day of Recompense (i.e. the Day of Resurrection))”… 

Az-Zuhri stated that the recitation of the Messenger of Allah
(blessings and peace of Allah be upon him) was verse by verse, and this is
what is best, to pause at the ends of verses, even if they are connected to
what comes after them. 

Some reciters are of the view that one should pay attention
to the meaning and context of the verses, and pause at the end of each
meaning, but following the practice and Sunnah of the Prophet (blessings and
peace of Allah be upon him) is preferable. 

This was mentioned by al-Bayhaqi in Shu‘ab al-Eemaan
and others, and he regarded it is more correct to pause at the ends of
verses, even if they are connected to what comes after them. End quote. 

Zaad al-Ma‘aad
(1/326) 

Ibn al-Jazari (may Allah have mercy on him) said: 

Some of them regarded pausing at the end of the verses as
Sunnah. Abu ‘Amr said: That is dearer to me. This view was also favoured by
al-Bayhaqi in Shu‘ab al-Eemaan and by other scholars. They said: What
is best is to pause at the ends of verses, even if they are connected to
what comes after them. They said: Following the practice and Sunnah of the
Messenger of Allah (blessings and peace of Allah be upon him) is preferable.
End quote. 

An-Nashr fi’l-Qiraa’aat al-‘Ashr
(1/226) 

Secondly: 

This is also indicated by what is proven in the Sunnah, that
the Prophet (blessings and peace of Allah be upon him) used to pause at the
ends of verses. 

Abu Dawood (4001) and at-Tirmidhi (2927) narrated that Umm
Salamah said: The Messenger of Allah (blessings and peace of Allah be upon
him) used to interrupt his recitation, so he would recite, “Al-hamdu
Lillahi Rabb il-‘Aalameen (All
the praises and thanks be to Allah, the Lord of the Alameen (mankind, jinns
and all that exists)),”
then pause; “ar-Rahmaan ir-Raheem (The Most Beneficent, the Most
Merciful)”, then pause. 

Ibn al-Jazari (may Allah have mercy on him) said: 

This is a hasan hadith; its isnaad is saheeh. 

An-Nashr fi’l-Qiraa’aat al-‘Ashr
(1/226) 

It was classed as saheeh by al-Albaani in Saheeh Abi
Dawood. 

Al-Qaari (may Allah have mercy on him) said: 

“He would interrupt his recitation” means that he would
recite with pauses at the ends of verses. End quote. 

Mirqaat al-Mafaateeh
(4/1503) 

Ahmad (26470) narrated from Naafi‘ ibn ‘Umar, from Ibn Abi
Mulaykah, from one of the wives of the Prophet (blessings and peace of Allah
be upon him) – Naafi‘ said: I think it was Hafsah – that she was asked about
the recitation of the Messenger of Allah (blessings and peace of Allah be
upon him), and she said: You cannot do that. He said: I said to her: Tell us
about it. He said: So she recited with a slow and deliberate pace. Naafi ‘
said: Ibn Abi Mulaykah demonstrated to us: “Al-hamdu
Lillahi Rabb il-‘Aalameen (All
the praises and thanks be to Allah, the Lord of the Alameen (mankind, jinns
and all that exists)),”
then he stopped; “ar-Rahmaan ir-Raheem (The Most Beneficent, the Most
Merciful)”, then he stopped; ‘Maaliki yawm id-deen (The Only Owner
(and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of
Resurrection))”… 

The commentators on al-Musnad said: Its men are
thiqaat (trustworthy), the men of the two shaykhs [al-Bukhaari and Muslim]. 

It was classed as saheeh by al-Albaani in Sifat as-Salaah
(1/295). 

At-Tirmidhi (2923), an-Nasaa’i (1022) and al-Haakim (1165)
narrated from Ya‘la ibn Mamlak that he asked Umm Salamah about the Messenger
of Allah (blessings and peace of Allah be upon him) and his prayer. She
said: His prayer is different from yours. Then she described his recitation,
and she described a recitation in which every single letter was very clearly
pronounced. 

Classed as saheeh by at-Tirmidhi and al-Haakim; classed as
hasan by al-Baghawi in Sharh as-Sunnah (4/482); classed as da‘eef by
al-Albaani in Da‘eef at-Tirmidhi

As-Sakhkhaawi (may Allah have mercy on him) said: 

Her words “in which every single letter was very clearly
pronounced” refer to what we have seen above in the first hadith about
pausing at the end of every verse. End quote. 

Jamaal al-Qurra’
(p. 668) 

Thirdly:

 Some of the scholars are of the view that pauses should not
be made at the ends of verses if there is a strong connection to what
follows, as in the passage in which Allah, may He be exalted, says
(interpretation of the meaning): “So
woe unto those performers of Salat (prayers) (hypocrites), Who delay their
Salat (prayer) from their stated fixed times”
[al-Maa‘oon 107:4-5]. 

Zakariyya al-Ansaari (may Allah have mercy on him) said in
al-Maqsid (p. 5): 

It is Sunnah for the reciter to learn the pauses, and to
pause at the ends of verses, except in cases where there is a strong
connection to what follows, as in the verses in which Allah, may He be
exalted, says (interpretation of the meaning): “And even if We opened to
them a gate from the heaven and they were to continue ascending thereto,
they would surely say: ‘Our eyes have been (as if) dazzled. Nay, we are a
people bewitched’” [al-Hijr 15:14] and “(Iblees (Satan)) said: ‘By
Your Might, then I will surely mislead them all, except Your chosen slaves
amongst them (faithful, obedient, true believers of Islamic Monotheism)” [Saad
38:82], because the structure of the wording in both cases indicates
that the second verse in each case is strongly connected to the preceding
verse. End quote. 

However what is more likely to be correct is that one should
pause at the ends of verses in all cases, even if it is strongly connected
to what follows it, because of the apparent meaning of the Sunnah. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:

For the reader to pause at the ends of verses is Sunnah, even
if the following verse is strongly connected to the preceding verse. End
quote. 

Al-Fataawa al-Kubra
(5/334) 

However it is disallowed to stop reciting altogether at a
particular point if that will change the meaning, such as one who recites
the words “So
woe unto those performers of Salat (prayers)”
[al-Maa‘oon 107:4], and
stops there without reciting the following verse. 

Fourthly: 

Other books that discuss this topic – other than those
referred to above – include the following: 

·Al-Jaami‘ li Ahkaam
al-Qur’an (20/201) by
al-Qurtubi

·At-Tahreer wa’t-Tanweer
(1/76) by Ibn ‘Ashoor

·Al-Muktafa fi’l-Waqf
wa’l-Ibtida by Abu ‘Amr
ad-Daani (p. 244)

·Jamaal al-Qurra’ wa
Kamaal al-Iqra’ (p. 673)
by ‘Alam ad-Deen as-Sakhkhaawi

·Al-Burhaan fi ‘Uloom
al-Qur’an (1/350) by
Badr ad-Deen az-Zarkashi

·Al-Itqaan fi ‘Uloom
al-Qur’an (1/299) by
Jalaal ad-Deen as-Suyooti 

For more information, please see the answer to question no.
13340

And Allah knows best.

Praise be to Allah.The Muslims did not disagree that Allah, may He be exalted, has preserved His Book from additions and subtractions, in fulfilment of His words (interpretation of the meaning):
“Verily We: It is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption)” [al-Hijr 15:9]. 
The Muslims are unanimously agreed that anyone who disagrees with this and claims that there is something in the Book of Allah that is not part of it, or that something that Allah revealed has been taken away from it, is a disbeliever. 
Al-Qaadi ‘Iyaad (may Allah have mercy on him) said: 
The Muslims are unanimously agreed that the Quran which is recited in all parts of the world and is written in the Mushaf that the Muslims have, that is contained between the two covers, from the first soorah “All the praises and thanks be to Allah, the Lord of the Alameen (mankind, jinns and all that exists)” to the last soorah, “Say: “I seek refuge with (Allah) the Lord of mankind”, is the Book of Allah and His Revelation that He sent down to His Prophet Muhammad (blessings and peace of Allah be upon him), and that everything in it is true, and that anyone who deliberately takes away a single letter from it or changes one letter for another or adds a letter to it, that is not included in the Mushaf on which there is consensus, and there is consensus that it is not part of the Quran – the one who does any of these things deliberately is a disbeliever. End quote. 
ash-Shifa bi Ta‘reef Huqooq al-Mustafa, 2/304, 305 
With regard to the difference of opinion among the scholars as to whether the Basmalah is counted as a verse of the Quran or not, this does not come under this heading, because the scholars of Quran recitation did not differ with regard to reciting it at the beginning of the soorahs. And the Sahaabah (may Allah be pleased with them) were unanimously agreed that it must be written at the beginning of all soorahs apart from Soorat at-Tawbah, and that is in the Mushaf that was written by ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) and sent to all regions. 
Ash-Shawkaani (may Allah have mercy on him) said, when discussing the Basmalah: 
It should be noted that the ummah is unanimously agreed that neither the one who affirms it nor the one who denies it is to be described as a disbeliever, because of the difference of scholarly opinion concerning it. This is different from the case of a person who denies a letter on which there is consensus or who affirms something that no one said; he is to be regarded as a disbeliever according to scholarly consensus. 
There is no difference of opinion concerning the fact that it is a verse in Soorat an-Naml, or that it is a line to be written at the beginning of the soorahs in the Mushaf, apart from the beginning of Soorat at-Tawbah. 
Nayl al-Awtar, 2/215 
Some of the scholars regard the difference of opinion as to whether the Basmalah is a verse of the Quran as being like the difference of opinion among the leading scholars of recitation about some words and letters that may be proven in some recitations and not in others. 
Shaykh Muhammad al-Ameen ash-Shanqeeti (may Allah have mercy on him) said: 
The scholars differed concerning the Basmalah: is it a verse at the beginning of each soorah, or only at the beginning of al-Faatihah, or is it not a verse at all? As for the words of Allah in Soorat an-Naml, “Verily! It is from Sulaiman (Solomon), and verily! It (reads): In the Name of Allah, the Most Beneficent, the Most Merciful” [an-Naml 27:30], this is a verse of the Quran according to scholarly consensus. 
With regard to Soorah Baraa’ah (at-Tawbah), the Basmalah is not a verse thereof, according to scholarly consensus. But there is a difference of scholarly opinion concerning other cases. Some of these scholars of Usool stated that the Basmalah is not part of the Quran, and some said that it is part of it in al-Faatihah only. And it was said that it is a verse at the beginning of every soorah. This is the view of ash-Shaafa‘i (may Allah have mercy on him). 
One of the best things that have been said concerning this matter, to reconcile between all the opinions, is that in some recitations, such as the recitation of Ibn Katheer, the Basmalah is a verse of the Quran, and in some other recitations it is not a verse, and there is nothing strange about that. 
In the verse in Soorat al-Hadeed, “Fa inna Allaha huwa al-Ghaniy ul-Hameed (then Allah is Rich (Free of all wants), Worthy of all praise)” [al-Hadeed 57:24],  the word “huwa” is part of the Quran according to the recitations of Ibn Katheer, Abu ‘Amr, ‘Aasim, Hamzah, and al-Kasaa’i, and it is not part of the Quran according to the recitations of Naafi‘ and Ibn ‘Aamir, because they recited it “Fa inna Allaha al-Ghaniy al-Hameed”. And in some Mushafs the word “huwa” is present and in others it is not present. 
In the passage “so wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne). Surely! Allah is All-Sufficient for His creatures needs, All-Knowing. And they (Jews, Christians and pagans) say: Allah has begotten a son (children or offspring)” [al-Baqarah 2:115-116], the waw (in the phrase wa qaalu attakhadha Allahu waladan/and they say: Allah has begotten a son) is present in the recitation of the seven, except for Ibn ‘Aamir; according to the recitation of Ibn ‘Aamir it is not part of the Quran, because he recited it as “Qaalu attakhadha Allahu waladan (They say Allah has begotten a son)”, without the waw. So it is omitted in the Mushaf of the people of ash-Shaam (greater Syria), and there are other exaples. 
Thus it is known that it does not matter whether the Basmalah is regarded as a verse in some recitations and not others. The scholars are agreed on this point.
End quote from al-Madhkarah fi Usool al-Fiqh, p. 66, 67. 
And Allah knows best.

Praise be to Allah.
Allah, may He be glorified and exalted, says (interpretation
of the meaning): “And
Allah has created you and then He will cause you to die, and of you there
are some who are sent back to senility, so that they know nothing after
having known (much)” [an-Nahl
16:70].

And He, may He be exalted, says (interpretation of the
meaning): “And
among you there is he who dies (young), and among you there is he who is
sent back to senility, so that he knows nothing after having known”
[al-Hajj 22:5]. 

At-Tabari (may Allah have mercy on him) said: 

Allah, may He be exalted, is saying: Allah created you, O
people, and brought you into being, when you had been nothing, and it was
not the gods whom you worship besides Him (who created you). Therefore
worship the One Who created you, and no other, then He will take your souls
in death. 

And some of you will grow old, and end up reaching a stage of
senility, which is the worst
of stages. We only bring him back to senility so that he will once again
become ignorant, as he was in infancy and childhood, so that he will not
know anything after the knowledge that he had when he was young. All of that
will be lost when he grows old, and will be forgotten, and he will not know
anything of it, for it will escape his mind. So after having possessed the
power of rational thinking, he will not understand anything. 

As-Sa‘di (may Allah have mercy on him) said:

Here Allah, may He be exalted, tells us that it is He Who
creates people and causes them to move through the stages of creation, one
after another. Then after their lifespan has ended, He causes them to die,
but He causes some to live until they are
sent back to senility,
i.e., the worst age, in which a person loses his outward and inward
strength, even his power of reasoning, which is the essence of man. It grows
weaker and weaker, until he forgets what he used to know, and his mind
becomes like the mind of an infant. End quote. 

Tafseer as-Sa‘di
(p. 444) 

Az-Zajjaaj (may Allah have mercy on him) said: 

What is meant is that among you are some who grow very old,
until they lose their power of reasoning, and after having known things they
become ignorant. Allah does that in order to show you His might and power;
just as He is able to cause a person to die or give him life, He is also
able to cause him to move from knowledge to ignorance. End quote. 

Zaad al-Maseer
(2/571) 

What is meant is that Allah, may He be exalted, causes people
to move from ignorance to knowledge, then from knowledge to ignorance, and
from weakness to strength, then from strength to weakness. 

People vary in the extent of this ignorance to which they
move. Some of them will become completely senile, so that they do not know
anything at all; some of them will hardly know anything; and some of them
will know a few things but ignorance and lack of knowledge is mostly the
case for them. 

What is meant by the words of Allah, may He be exalted, “so
that he knows nothing after having known”
is to highlight the fact that ignorance will prevail after he had knowledge,
not to rule out knowledge altogether for everyone who reaches this stage,
because saying that he will know nothing is not to be taken literally;
rather it is by way of emphasis.   

Hence Allah says, “and
among you”, so as to
indicate that not everyone who grows old and reaches old age will be
sent back to senility;
rather some of them will be
sent back to senility so
that they do not know anything after having known something, and some of
them will grow old but Allah will protect their reasoning, hearing and
sight. 

Ibn Jaziyy (may Allah have mercy on him) said: 

It does not mean that knowledge is ruled out altogether;
rather it is a reference to having little knowledge and to forgetting a
great deal. End quote 

Tafseer Ibn Jaziyy
(1/431) 

Az-Raazi (may Allah have mercy on him) said: 

If it is asked: How come Allah says: “so
that he knows nothing after having known”
[al-Hajj 22:5], when he may well know some things, like a child? Our
response is: What is meant is that his power of reasoning will be taken
away, so he will become as if he does not know anything, because such a
thing may be described in the negative for the sake of emphasis. End quote. 

Tafseer ar-Raazi
(23/205) 

Ibn ‘Ashoor (may Allah have mercy on him) said: 

Hence there are levels of weakness of reason, depending on
the degree of senility. It may go so far as being unable to learn anything
new, but before that there are different levels of weakness of reason, such
as forgetting things, mixing up information, and so on. End quote. 

At-Tahreer wa’t-Tanweer
(17/202) 

Conclusion: 

These two verses do not mean that everyone who grows old will
be in this state of “senility”;
rather among those who grow old there will be some who are
sent back to senility
and will be in that state where they forget everything that they knew
before. 

Moreover, this forgetfulness and being
sent back to senility are of varying
degrees, and people vary in
that regard. There are some who forget everything that they knew, and others
who suffer to a lesser degree. This is something that is very well known. 

And Allah knows best.

Praise be to Allah.
Taha and Yaseen are not names of the Prophet (blessings and
peace of Allah be upon him); rather they are among the separate letters that
appear at the beginning of some soorahs of the Holy Qur’aan, which point to
the miraculous nature of the Qur’aan and the fact that these letters are
part of the language of the Arabs, yet despite that they were unable to
produce anything like it, which indicates that it was revealed from Allah,
may He be exalted. 

Muhammad al-Ameen ash-Shanqeeti (may Allah have mercy on him)
said in Adwa’ al-Bayaan
(4/3), commenting on Soorah Ta-Ha: 

The most correct opinion concerning it in my view is that
these are the separate letters that appear at the beginning of some soorahs.
What may prove that is the fact that the ta’ and ha’ that appear at the
beginning of this soorah also appear in other places in which there is no
dispute that they are among these separate letters. The letter ta’ appears
at the beginning of ash-Shu‘ara’ (Soorah 26), “Ta Seen Meem”; and at the
beginning of an-Naml (Soorah 27), Ta’ Seen, and at the beginning of as-Qasas
(soorah 28). As for the letter ha’, it appears at the beginning of Soorat
Maryam where Allah, may He be exalted, says “Kaaf Ha’ Yaa ‘Ayn Saad.” End
quote. 

Shaykh as-Sa‘di (may Allah have mercy on him) said in his
Tafseer (1/501): “Ta-Ha” is one of the separate letters with which many
soorahs begin, and it is not one of the names of the Prophet (blessings and
peace of Allah be upon him). End quote. 

Shaykh Ibn Baaz (may Allah have mercy on him) said: Taha and
Yaseen are not names of the Prophet (blessings and peace of Allah be upon
him) according to the more correct of the two scholarly opinions; rather
these are some of the separate letters that appear at the beginning of some
soorahs, such as saad, qaaf, noon and so on.

End quote from Majmoo‘ al-Fataawa, 18/54 

And Allah knows best.

Praise be to Allah.These words, in the general terms mentioned in the question, are clearly incorrect and are definitely contrary to the practice of the Muslims and all the imams or leading scholars, which is to quote part of a verse in their writings, lessons or khutbahs, without necessarily having to quote or write the entire verse as it appears in the Mus-haf. Rather they limit it to quoting of the verse only the part that is relevant to the context and relevant to the meaning they are trying to establish, so long as what is quoted of the verse is clear and readily understood.
If what you say is something that was said by one of the religious scholars, then he could not have meant it in general terms referring to all kinds of pause, as the questioner understood it. The only way we think he could have meant it is that what he was referring to was a type of pause that is reprehensible, as in the case  of a reciter who comes to a verse such as that in which Allah, may He be exalted, says (interpretation of the meaning): “So know (O Muhammad (blessings and peace of Allah be upon him)) that La ilaha ill-Allah (there is no god but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allah knows well your moving about, and your place of rest (in your homes)” [Muhammad 47:19], and he recites “there is no god” then pauses there, without any good reason that would compel him to pause there, and without resuming the recitation by repeating some of the words in such a way as to make the meaning clear and make the context of the words understandable. 
Pausing in such a manner is blameworthy and extremely reprehensible, as is quite obvious. Whoever does that deliberately, intending to convey that distorted meaning, is undoubtedly a disbeliever. 
There are also other kinds of blameworthy pauses that corrupt the meanings of the words or give the impression of a meaning that is not intended by the text. 
Az-Zarkashi said in al-Burhaan fi ‘Uloom al-Qur’an (1/352-353): What is reprehensible is that which leads to the meaning not being understood, such as saying “al-hamd” [on its own]; there should be no pause on this word, or on any word without its adjective or predicate.
Even worse than that is pausing on phrases such as “Surely, they have disbelieved who say” [al-Maa’idah 5:72] (because the following phrase is “ ‘Allah is the Messiah (‘Eeesa (Jesus)), son of Maryam (Mary)’”) and “And if any of them should say” [al-Anbiya’ 21:29] (because the following phrase is “ ‘Verily, I am an ilah (a god) besides Him (Allah)’”); or starting from phrases such as “Allah is the Messiah, son of Maryam (Mary)” [al-Maa’idah 5:17], “Allah is the third of the three (in a Trinity)” [al-Maa’idah 5:73] and “Verily, I am an ilah (a god)” [al-Anbiya’ 21:29], because it is impossible for the meaning to be correct if you begin in this manner. Whoever does that deliberately, intending that (distorted) meaning, is a disbeliever. 
Similarly reprehensible is stopping at the following phrases: “So the disbeliever was utterly defeated and Allah” [al-Baqarah 2:258], “For those who believe not in the Hereafter is an evil description and for Allah” [an-Nahl 16:60] and the like, or “and if there be only one, for her is the half and for his parents” [an-Nisa’ 4:11] and “Only those will respond, who listen and the dead” [al-An‘aam 6:36]. 
Even worse and more reprehensible than that is stopping on a negation without completing the idea, as in the following examples:
“There is no god but Allah”
(pausing after the phrase “there is no god”, without completing the sentence, is wrong)
“And We have sent you (O Muhammad (blessings and peace of Allah be upon him)) not but as a bearer of glad tidings and a warner”
[al-Isra’ 17:105]
(pausing after the phrase “we have sent you not” is wrong). 
Also, pausing at the end of the following quotations is wrong:
“Allah has promised those who believe (in the Oneness of Allah – Islamic Monotheism) and do deeds of righteousness, that for them there is forgiveness and a great reward (i.e. Paradise) and those who disbelieve…”
[al-Maa’idah 5:9-10]]
“Those who disbelieve (in the Oneness of Allah, and in the Message of Prophet Muhammad (blessings and peace of Allah be upon him)), and hinder (men) from the Path of Allah (Islamic Monotheism), He will render their deeds vain, and those who believe…”
[Muhammad 47:1-2].
If the reader has no choice but to stop in order to take a breath, that is permissible, but then (when he resumes reading) he should go back to the phrase that came before it and connect it to what comes after it, and there is nothing wrong with doing so. End.
See also the answer to question no. 206946

Praise be to Allah.Firstly: 
Undoubtedly studying the Quran, reciting it and memorising it are among the best of righteous deeds. The Prophet (blessings and peace of Allah be upon him) encouraged us to read Quran regularly lest we forget it, which means constantly reviewing what one has memorised and repeatedly reciting it. 
Similarly, forgetting Quran is a blameworthy action, because it involves falling short, turning away from the Book of Allah and abandoning it. 
See the answer to question no. 3704. 
Secondly: 
The scholars differed concerning the ruling on forgetting Quran: 
It was said that forgetting Quran is a major sin. 
It was said that it is an act of disobedience and sin, but it does not reach the level of major sins. 
It was said that it is a calamity that befalls a person and affects his religious commitment, or it may be a punishment from Allah for some of his deeds, even if it is not in and of itself a major sin or minor sin. This is the view that is most likely to be correct concerning this issue.
However it is not appropriate for the one who has memorised it to neglect his recitation or to be careless about reviewing it. Rather he should adopt the practice of reciting a daily portion in order to help him to remember it and prevent himself from forgetting it, in the hope of reward and of benefitting from its rulings. 
Thirdly: 
Forgetting some of the Quran is a result of neglecting it, and some kinds of neglect are less serious than others, as Ibn al-Qayyim (may Allah have mercy on him) said in al-Fawaa’id (p. 82). But forgetting it because of turning away from it and being distracted by other things is undoubtedly a calamity that may lead to further calamities, in addition to the loss of reward. 
What is advised for one who memorised some of the Quran then forgot it is the following: 
·He should revise the soorahs that he had memorised until he has memorised them properly once again.
·He should keep up with review in a regular fashion, so that he will not forget it again.
·He should carry on memorising and reviewing under a well-versed shaykh.
·He should review what he had memorised of large portions such as a juz’ or a hizb and the like, and strive hard to memorise an entire soorah, so that reviewing what he had previously memorised and has memorised again will help him to complete memorisation of the soorah.
·As for reviewing small portions that he had memorised then forgotten, such as two or three verses and the like, he should not focus on that and should not go to the trouble of remembering what he had forgotten of them. 
He should focus on re-memorising what he had forgotten of soorahs and large portions, as mentioned above, and there is no sin on him for not re-memorising those small portions, some of which he may have forgotten. He should examine his own situation, and whatever is a sin he should ask Allah to forgive him and repent from it; whatever is a shortcoming, he should amend it; and whatever was a case of turning away from matters of the hereafter and focusing on worldly matters, then he should refocus on the hereafter, for it is better and longer lasting. 
Moreover, it is better to put his efforts into reviewing what he has memorised of the Quran immediately, when he is still motivated and before he loses motivation and starts to procrastinate. Ibn al-Mubaarak narrated in az-Zuhd (1/469) that Ibn Mas‘ood (may Allah be pleased with him) said: These hearts sometimes have drive and focus and sometimes they slow down and become distracted, so make the most of the times when they have drive and focus, and let them be when they slow down and are distracted. 
Undoubtedly the fact that one who has forgotten Quran feels that he has fallen short and is asking how to restore it comes under the heading of having drive and focus after having slowed down and been distracted. One who is in this situation should start re-memorizing it immediately, and should not delay doing so. 
If he is not able to revise it except during his free time, because he is very busy, has a lot of work and is striving to earn a living for his dependents, and the like, then there is no blame on him. 
And Allah knows best.

Praise be to Allah.Firstly:
The majority of scholars of recitation and usool are of the view that the seven modes of recitation are mutawaatir going back to the Prophet (blessings and peace of Allah be upon him). Some of them differed concerning that, such as Abu Shaamah – according to one of his views – and at-Tawfi and ash-Shawkaani. However the correct view concerning that is the view of the majority; that is the right view which must be adopted.
Shihaab ad-Deen ad-Dimyaati (may Allah have mercy on him) said:
Taaj al-A’immah as-Subki – who is Taaj ad-Deen ‘Abd al-Wahhaab as-Subki – said in his fatwas:
The seven modes of recitation to which ash-Shaatibi referred, to the exclusion of others, and the three others – namely the recitation of Abu Ja‘far, the recitation of Ya‘qoob and the recitation of Khalaf – are mutawaatir and well-known, and it is an established fact in the religion that they were revealed to the Messenger of Allah. No one would stubbornly disagree with that except one who is ignorant. They are not only regarded as mutawaatir by those who know these ten modes of recitation; rather they are regarded as mutawaatir by every Muslim who says “I bear witness that there is no god but Allah and I bear witness that Muhammad is the Messenger of Allah,” even if he is rough and uneducated and has not memorised even one letter of the Qur’an.
He said: We could elaborate on the proof and evidence, but we do not have room to discuss this matter at length here. However, what is expected of every Muslim, and what he should do is to accept before Allah, may He be exalted, and be certain that what we have mentioned is mutawaatir and is known for certain, and there is no room for doubt or uncertainty about it.
Conclusion:
The seven modes of recitation are mutawaatir according to consensus, as are the three others: the recitations of Abu Ja‘far, Ya‘qoob and Khalaf, according to the more correct view. In fact the correct, favoured view, which is what we learned from most of our shaykhs, is that the recitations of the other four – Ibn Muhaysin, al-Yazeedi, al-Hasan and al-A‘mash, are odd (shaadhdh), according to scholarly consensus.
An-Nawawi (may Allah have mercy on him) said:
Our companions and others said:
It is permissible to recite, in prayer and otherwise, according to any of the seven modes of recitation, but it is not permissible to recite, in prayer or otherwise, according to an odd mode of recitation, because that is not Qur’an. Qur’an can only be proven by means of mutawaatir reports, and each of the seven modes of recitation is mutawaatir. This is the correct view which one must accept, and whoever says otherwise is wrong or ignorant.
End quote from al-Majmoo‘ (3/392)
Ibn an-Najjaar al-Fatoohi (may Allah have mercy on him) said:
The seven modes of recitation are mutawaatir according to the four imams and other leading Sunni scholars. This was narrated by as-Sarakhsi, who was one of the companions of ash-Shaafa‘i, in Kitaab as-Sawm in al-Ghaayah. He said: The Mu‘tazilah said: (The modes of recitation are transmitted via) aahaad reports.
[An aahaad hadith is one of which the narrators at each stage of the isnaad are too few for it to be regarded as mutawaatir.]
End quote from Sharh al-Kawkab al-Muneer (2/127)
Az-Zarqaani (may Allah have mercy on him) said:
The fact that is supported by evidence is that the ten modes of recitation are all mutawaatir. This is the view of the scholars of usool and of recitation, such as Ibn as-Subki, Ibn al-Jazari and an-Nuwayri.
End quote from Manaahil al-‘Irfaan (1/441)
Secondly:
There is a specious argument that may enter some people’s minds, which says that the isnaads of the recitations mentioned by the imams in their books are well known and limited, but they are ahaad isnaads, so how can it be said that their recitations are mutawaatir?
The response to that is: this is an old specious argument, which was answered by more than one of the scholars of recitation and usool. The leading scholars who specialised in this field, on whose teachings these modes of recitation are based, and to whom the isnaads go back, are not the only ones who were proficient in these modes of recitation or the only ones who specialised in them. Rather these modes of recitation were mutawaatir during their time, and remained so after their time, as there were other scholars like them who also specialised in that field and had other students who learned from them this branch of knowledge, which has to do with the modes of recitation and the rules and regulations governing them.
Imam Sharaf ad-Deen ad-Dimyaati (may Allah have mercy on him) said:
The fact that the isnaads that have to do with the modes of recitation are limited to one group does not mean that the modes of recitation did not have other isnaads. Rather the reports that have to do with the modes of recitation are attributed to them because they are the ones who became specialised in that matter and recorded the names of their shaykhs from whom they learned it, and each of them [the narrators in the isnaads] in his generation had many others who specialised in that field, which would raise the reports to the level of being mutawaatir.
This is the view of the scholars, and the dissenting view of Ibn al-Haajib, who differed with regard to some of what we have mentioned, was refuted by one who was very well versed in this field, namely Ibn al-Jazari, who refuted it at length in his book al-Munjid, which is worth reading.
End quote from Ithaaf Fudala’ al-Bashar fi’l-Qiraa’aat al-Arba‘at ‘Ashar (p. 9)
Ibn an-Najjaar al-Fatoohi (may Allah have mercy on him) said:
Some said that the reports concerning the modes of recitation were aahaad reports, such as at-Tawfi in his Sharh. He said: The fact is that they (the modes of recitation) are widely known as being attributed to them, but they were not widely narrated from them, because the isnaads of the seven imams of recitation for the seven modes of recitation going back to the Prophet (blessings and peace of Allah be upon him) are to be found in the books of recitation, which were transmitted from one scholar to another at a time, so they do not fulfil the conditions of being mutawaatir.
The response to that is as follows: the fact that the isnaads are limited to a particular group does not mean that the modes of recitation were not transmitted via other narrators. The inhabitants of every city used to learn recitation according to the recitation of their Imam, who was one of the Sahaabah or otherwise, so a large number of people would learn from another large number like them, and so on. Therefore the transmission of the recitations was mutawaatir, but the imams who became specialised in the modes of recitation recorded the names of their shaykhs from whom they learned their mode of recitation, and that is why they made their isnaads available (whilst others did not). This is like the reports about the Farewell Pilgrimage which are known to be aahaad, but the reports of the Farewell Pilgrimage continued to be transmitted in the manner of mutawaatir reports, from one large number of people to another, throughout the ages. So one should pay attention to that, and not be deceived by the arguments of those who say that the isnaads of the scholars of recitation are aahaad.
End quote from Sharh al-Kawkab al-Muneer (2/127-128)
Thirdly:
With regard to the questioner’s asking: how can we say that (the modes of recitation) are mutawaatir when the term mutawaatir did not appear before Ibn Mujaahid who was the seventh of seven?
The response to that is as follows:
What is meant by something being mutawaatir is learning something on the basis of certainty when there is no doubt at all, as opposed to learning something on the basis of probability. The level of certainty concerning the soundness of the seven modes of recitation is established, and it was transmitted by way of mutawaatir reports, which effectively gives certainty. And that is the point, regardless of whether this terminology was known at that time or not. This is simply the matter of terminology that has to do with setting out guidelines in various fields of knowledge and developing them. The Arabs (before Islam) used to observe the rules of grammar in their language, giving words case endings according to whether words were nominative, accusative or genitive, and so on, but if the people of the Jaahiliyyah were to come back to life now, none of them would know the terminology of Arabic grammar; in fact none of them knew anything about grammar as people speak of it now.
Similarly, with regard to knowledge of hadith, usool al-fiqh and other branches of Islamic knowledge, the fact that the specific terminology of any particular field appeared later on does not mean that the ideas and concepts that the terminology refers to were not known previously to specialists in that field.
As for the notion that the concept was unknown among people who were not specialists, or that it was not widely used by others in general, that does not undermine the fact that the concept was there, and it does not undermine the soundness of a particular academic issue.
Imam Shams ad-Deen adh-Dhahabi (may Allah have mercy on him) said:
The fact that something is mutawaatir does not necessarily mean that the entire ummah is aware of it. For the scholars of recitation, there are matters that are mutawaatir among them, but not among others. For the fuqaha’ there are issues that are mutawaatir among them and narrated from their imams via mutawaatir reports, of which the scholars of recitation are unaware. Among the hadith scholars, there are mutawaatir hadiths that the fuqaha’ have never heard, or at least for the fuqaha’ they were not mutawaatir; rather they were at the level of probability only. For the grammarians there are definitive issues, and the same is true of the linguists. End quote.
Siyar A‘laam an-Nubala’ (10/171)
See also the answer to question no. 5142
And Allah knows best.