Intro To The Sciences Of The Quran 02

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Ahsan Hanif

Channel: Ahsan Hanif

Episode Notes

This lecture/talk was given at the Green Lane Masjid on January 29, 2017.

Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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smilo from the de la salatu salam ala rasulillah Bara he was talking to a woman who Allah who seldom at the Sleeman kathira My bad.

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Before Salah we spoke about a number of the sciences of the Quran and as we said before the Salah, this seminar is to shala give an introduction to as many of those sciences as possible in the short amount of time that we have and I want to leave some time also for any questions that you may have. So the seminar was primarily to do with the sciences of the plan.

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And we've covered a number of them and as we said one of the major benefits of knowing some of the sciences and and studying the sciences, especially if you want to specialize in the knowledge of the Quran. And you want to learn more about the book of Allah subhana wa tada is that it helps you to understand it gives you the general understanding and the fear of the Quran helps you to understand the speech of Allah subhanho wa Taala helps you to understand its context, and its rulings and so on.

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So for example,

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loss of data in the Quran just to give you an example of this when he speaks about Safa and Marwa in the Quran, in the software will Marois Tim in sha Allah law says that indeed the mountains of Safa and Marwa when you make a camera, and you mix it between the two Safa and Marwa there from the signs of Allah, from an agile beta where a tomorrow if you were to make hunter you to make Amara fillerina Harley and your Baba Hema, and there's no problem with you going and making sorry, between the two, there's no harm. This wording there's no harm, there's no problem would indicate and would give the appearance that it's something which is up to you if you do it, okay. If we don't do it, it's okay.

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That's what it means when you say that it's okay if there's no problem, there's no harm. It means that you have a choice.

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And so in the time of I think it was a shot of the loved one one of the companions, one of the scholars of one of our students had the same issue had the same misunderstanding. And he came and he said safa and marwah making site and Hajj and Umrah as we know you make tawaf around the karma and then we make sorry, between Safa and Marwa that Sorry, it's something which is optional. If you do it, no problem if you don't do it, it's okay. She said, Where did you get this from? He said that I got it from the Quran. Allah azza wa jal says Safa and Marwa from the signs of Allah. So if you make hedger, Amerasian, there's no harm, there's no problem for you to make. Sorry. Meaning that there's

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no problem. If you do, there's no problem if you don't, that's the indication that the verse is giving. She said, No, this is not what it means. But rather this verse was revealed, because they were from amongst the companions, the Arabs, who didn't want to go and make sorry, between the two mountains of Safa and Marwa because they wouldn't do so before Islam, before Islam, from the culture from the customers, these tribes wouldn't go and make sorry. So after Islam, when they learned that part of hygiene ombre, is to make sorry, they also didn't want to go because they still had that pre Islamic mindset. They were still thinking along the same lines. So a lot of social for them revealed

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this verse and said, there is no harm, no problem for you to make say, no problem. Meaning it wasn't a choice, but it was to speak about these people and the certain issues that they had. Now that baggage you have before Islam, don't bring it into Islam. So this was the understanding. So then the companion or the scholar, he understood its context, by understanding not just the verse or reading the parent translation of the verse, but also by looking at what Alonzo, which is what the prophet SAW, Selim said in his explanation, how the companions understood in its context, his cause of Revelation, all of these different things together, gives you the correct understanding of the

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Quran. One of the greatest problems that we have in our time and one of the dangers that we have, that many people fall into is that we go into a mentality of, of isolating the Koran, parts of it from other parts. People pick and they cherry pick and choose verses of the Koran, and they ignore the rest of the Quran. But they choose a hadith or two or three Hadith of the prophets of Salaam that suits them, and they ignore the rest of the Sunnah. That's a big problem that we have today. When you look at groups like ISIS and other groups that

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are doing crazy things and they bring for your Quran and Sunnah they will bring you verses of the Quran and Hadith from the Prophet sallallahu alayhi wa sallam, they will quote to you Bukhari and Muslim, but all they're doing is choosing one, and ignoring 1000s of others, choosing one verse and ignoring the 6000 plus others. And that's very easy to do. And it's something which has been done over and over again from the beginning of Islam. And that's why you find that the true scholars, the people who have spent their lives and dedicated knowledge will never agree with that kind of stuff, not because they don't agree with the Koran or the verse of the Quran that they're bringing, because

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they know that it's not being used or understood correctly, not being placed in its proper context. It's like the student that just reads the translation and thinks they understand everything from a translation of the Quran. There are many sciences that go behind and into this. So sometimes when you think about or you hear something, don't be so quick to judge why a chef or a scholar takes disposition we'll take that position. They're looking at dozens of different sciences and bringing them together and then extrapolating a ruling. And that's what Allah says in the Quran. Allah decree in quantum law tala mon, as the people of knowledge. If you don't know, if it was so easy to load a

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set, ask anyone and everyone, don't ask anyone you yourself with the Quran and figure it out. But alaric xojo tells us to go to people of knowledge, because of the amount of precise, like knowledge that is required to derive a single ruling from the Quran. Allah says What do you know Russell? Do you know only lemery minimum laulima Hola, Dina is tuna home in home? If they were to take these issues back to the Messenger of Allah, back to the people of knowledge, then the people of knowledge would have derived for them the correct rulings. And that's why the prophets on a low alley was seldom said either to have the hacking. When the scholar takes an issue, he takes an issue and he

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strives to reach a ruling. If he is correct, he gets two rewards. If he's incorrect, he gets a single reward. That single reward isn't because they were incorrect. Obviously, they were incorrect. There was because of the amount of effort and time that they took and they had the right intention. But perhaps on that occasion, they didn't get the single or the right opinion, or the right ruling. But a low rewards them for the effort. Because of the amount of effort and time it takes dedication of sciences and knowledge. So when we look at the Koran, it is not just as simple as studying the translation of the Quran or looking at the wording of the Quran. And that's why I recommend if

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you're able to, and you have the opportunity and ability to read the zero as you can, and even Tafseer sometimes it's difficult to understand you needed the zero to deceive sometimes, but even if you were to go back to something that you're comfortable with, and to listen to it and to read through it, it would help you in understanding the Quran correctly, rather than reading a verse and just simply thinking that you know everything concerning that verse and how to derive all of the rulings that may come from it. So this is one of the reasons why we're doing these types of seminars. We covered a number of Sciences from aluminum are on before the Sala and we have a few

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left that I will mention inshallah Tada. The first of them is what is known as the seven out of seven, out of the seven out of this word. What does it mean? You know, linguistically means how to have a word, but what does it actually mean the seven words or styles or dialects upon which the Quran was revealed. In the hadith of ob macabre the Allahu eigene Sahih Muslim.

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The Prophet sallallahu alayhi wa sallam It is said that you breed Allah He said, I'm King to many said that a lot commends you to teach your own mother Quran upon a single heart.

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The Prophet sallallahu alayhi wa sallam said, I asked Allah pardon and his forgiveness. My Alma cannot do so. So then jabril came a second time and he said, Allah commands you to teach your alma de Quran upon to two different dialects or two different ways. He said, I seek a last forgiveness, but they can't do so. Similarly, Sam came and he said three different ways. He said they can't do so. And then he came back a fourth time and he said, Allah has given it seven different ways, seven different apples. And then the hadith of Rama rhodiola when he said that I passed by the companion hishammuddin Hakeem rhodiola one whilst he was in Salah, and he was reciting, reciting our love, he

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said, but he was reciting in a way that I wasn't familiar to me. I didn't learn that surah in that particular way, he said that he was reciting it so differently to me that I almost interrupted his salah and broke him out of it, like What's he doing with the Quran, but I waited until he finished and then I grabbed hold of him. And I took him to the prophets on a low while he was still him. And I said, O Messenger of Allah, he's reading the Quran in a different way, not the way that you revealed. The processor limsa trauma, let him go. And he said to him, read the Quran. So he read, and then he said to Rama, you read the Quran, and Rama recited. So the prophet SAW Selim says

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You're correct and you're correct. Allow revealed to me seven different ways seven different dialects, one of the dialects, this is the issue that the scholars differ over what are the dialects. Some of the scholars said that there were seven dialects of the Arabs, seven different dialects of the Arabs is to speak and so the Quran was revealed according to each group's dialect, so that it would be easy for them to read in the Arabic that they were familiar with. Like in English, you have dialects and in other languages, you have dialects. So the Arabs had dialects you have the dialect of the people of cooperation, the thief and housing, and so on. So Allah revealed

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it on those seven dialects those scholars say, but when our semana de la Juan came, and he chose the dialect of boorish to be the one that it would be written in all the other six dialects, the remaining six were lost. They were no longer there, because he chose the language of Porush to be the dominant dialect. And that's the one that people were learning as the Muslim Empire was expanding. Or the scholars said, No, what it refers to is seven different styles within the Quran, or structures within the Quran. Allah subhanaw taala, for example, gives a command that's a dialect when the law gives us a prohibition. That's a dialect. When a law mentioned stories, that's a

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dialect. When a law mentions parables, that's a dialect. When a law gives promises in the Koran, that's a dialect when a law gives punishment in the Quran, that's a dialect. So they said that it is seven different structural linguistic styles in the Quran, those seven uphold the seven, in which case they still exist today because those elements still remain within the Quran. As I said that it is the art the seven different modes of recitation, and we're going to come into that later, seven different modes of recitation the seven different styles of Tajweed that you can have when you recite the Quran, how you recite the Quran, and other scholars said that it is seven styles within

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the Quran. And those styles and this is the opinion that many scholars hold. So I'll go into a bit more detail is that Allah subhanaw taala, between one style to another and you find this within the paragraph true today, and they all authentically reported from the process of selling with tomato meaning many, many people reported each way from the prophet SAW Selim, so that they can't collude to make it alive.

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One of those styles for example, those scholars have said that it is seven different styles in the Koran. The first style would be that sometimes what is singular is made plural. And what is a plural is made singular. So for example, when a large soldier says well levena homely Amma knotty him, why the maroon, when a law describes the believers, he says from the characteristics is that there are those who when they're given trusts, they keep them. If I borrow you some money, if I give you something to look after, I even trusted you with something, they look after their trusts. Another way of reading that same verse, and it's authentic also, and it's recited in a different era, while

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learning in only

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a single trust. So in one way, it's a single, it's a singular, and the other way it's a plural, the meaning is the same. It's just it gives you an added understanding gives you an added meaning that it's not just about one person, no matter how many trusts someone is given over how long a period of time by how many different people, all of them are important and the believer looks after all of them. Another or the second style out of the seven that is called as mentioned, is in Iran in the grammatical structure of

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the verse. For example, alarms, though just says for Telecom, the moment Robbie Kenny met, when Adam and his son ate from the tree, Allah taught him words that he could say to seek forgiveness from Allah. Allah taught him what to say. And he said those words as repentance to Allah for eating from the tree that he was forbidden from Fatah naka de Muro de Cali Martin. In another era, it is Fatah, la dama, Nairobi Kalima.

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So the around the grammatical structure, the meaning is the same more or less, but the grammatical structure is changed. That's second. Number three, is that the morphology of the sentence has changed, from past tense, to present tense, to order tense. It's just changed the structure of the way that it's done. A lot of xojo says or have been about it been as far in other people have said that, when they were given their gardens and they were given everything that Allah gave them as blessings and they were ungrateful to Allah. They said, by way of challenge to Allah, Oh Allah, make the distance between us and our gardens long increase the distance between us. And another crop. It

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says rabona bairrada. Bane, as Farina. Allah has done so. So the first time is when they're making a request as a challenge to Allah. The single will not do this if you want. If you can make it

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Because they didn't believe in Allah subhanaw taala they were being ungrateful, Oh Allah increase the distance between us and between our gardens. But the other way of reciting the same thing is that Allah has done some mean that that's what they wanted. And Allah did it to them. Like, as we find often in the Quran that the people of the past nations would say, if it's true that a lot bring your punishment, and then Allah would bring his punishment. So learn. So dimensions, both ways are both structures of wedding number four takimoto. Here, that what is mentioned, the order is changed, or, as mentioned, first is swapped with what is mentioned later. But a large soldier speaks about

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the believers in one of the verses, he says, For your toluna, when you turn on the fight, and the and they are fought with in another era is to simply change the fought with first and then they fight, both of them are mentioned, and so on and so forth. The point of all of this is that this was another opinion that some of the scholars had. So what are the actual of the scholars different, and perhaps that last opinion that I gave you and I went into more detail, that is the strongest opinion and so they still exist. But it is just the different ways that the Quran is structured, sometimes you get these slight changes, doesn't change the meaning or the overall or on. But it gives you an

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added meaning, from plural to singular, from present to past tense. All of these things help you to get a better and better appreciation of the origin. Which then brings us on to the other side. So the next science which is closely related to this one, and that is the pure art, the seven or the 10. pillar art, the art are the modes of recitation, so that sort of things within the Koran that are changed structurally. But the art or the rules by which you recite the Quran, like we have to retreat is one of the sciences of

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Miranda, we're not going to study we're not going to go into detail. But that really is how you recite the Quran correctly. What are the rules and principles with which you recite the Quran? When do you hold a sound? When do you elongate make longer sound? All of the things that you hear that your members dream when they recite the Quran? in a beautiful way? What do they all mean? How do you do them? What is the correct way to pronounce them? Clear art are those same rules, but changed into seven different styles changed into the seven different styles. And those different styles closely resembled the different dialects that the Arabs had at a time. So for example,

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the and I know this is getting slightly slightly technical. Now. I have to bear with me, I'm afraid.

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One of those examples and it's still used, like if we go to certain parts of the Arab world, people still speak like this in their normal everyday dialect. When they speak in their slang, they still speak like this. So for example, one of those styles is to make the lamb heavy sometimes. Normally we say Salah what Salah Solomon's prayer, pray what you call it Salah. In one of those recitations by Mr. marsh. He says salatu salam, the same thing means exactly the same thing. What's he done, he's just made the lamp sound broader. Right. And that's something that you find in certain areas of the Arab world today, just when people not because they've studied their art, they're doing it by

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just the way people talk is being passed on is the way you like an accent, like people have accents in Birmingham and London. And so it's the accent of those people, that they make certain letters broad. And that principle was taken as a legitimate way of reciting the Quran that is motivated is authentically reported from the Prophet sallallahu alayhi wa sallam. There are seven famous scholars of the era at one of the things inshallah, that we hope to do in these seminars, is to do one just specifically, just to give an introduction into that science. And we want to do another one on Tafseer on the principles of difficile. So I'm not going to go into so much detail, but I'll mention

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it very briefly. There are seven famous around seven famous recitals, the role of the playwright, all of the modes of recitation go back to

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the first of them is NAFTA. NAFTA lived in Medina. And so the Quran of people of Medina, obviously now most of the world recites in one way, that's just the way the worlds become, but in the time of the companions or after the companions of tourbillion. This is how it used to be nothing used to have his way of reciting in Medina. Even cathedral is number two in Mecca. Number three is a bomber

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bomber in Basra. Number four is

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in Damascus, right? He's the one that we spoke about when you speaking about your loved one. Number five, six and seven are all from Kufa and they are awesome Hamza and kisai. Awesome Hamza and khesari. These seven and there are three additional ones that you can add on but we won't go into that at the moment. Those seven all of the principles the rules of how you recite the Koran, it goes back to the seventh column.

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And all of them took from the companions of the Prophet sallallahu alayhi wa sallam. And it was to do with the dialects of the people at that time. So the people of Medina had the accent. The people of Mecca had the accent, the people of Iraq had the accent, the people of Syria and Damascus had the accent. So some people made the lamp heavy in certain places like Salatu, salam, right. Other people they did email, email is when you make a sound. So instead of saying Moosa, they said, Musa Musa, if you go today to Lebanon, Syria, those types of places, and you listen to the people in the, in the speak, they do this a lot, at the end of their sentences, they always make the air sound, they

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finish with an air musei. Like that they just like, like, like, it's the way that the speak. And even till today, you hear this common within their speech. The point is, or what the scholars did in the garage is that they took them as principles of recitation, so that the jury rules that we learn is only for monterra. Sony for one, there are six others, and each one of these seven had two students. So total of 14, each has two students that you learn from, and each one of them has slight differences even amongst themselves. That brings you to 14, if you were to add the other three with our students, you would have a total of 20. But again, inshallah, if a large social gives us the

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ability, this is something that we'll come on to in more detail in a separate setting, because it requires some more explanation in the history and how it was formed and to give practical demonstrations as well, that there are half of it is to do with principles of recitation. The other half is to do with changing in words. So what we just said about all of this is where it would come in practically it would come into play, right. So you may have heard for example, in Surah Fatiha Maliki Yomi, Deen, sometimes you hear certain karate and certain people reciting it as Maliki Yomi. Dean, Maliki, without the man Maliki, Maliki. The change is very subtle, but it changes the meaning

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gives you an added meaning. Malik means the owner. Malik means the king. So when Allah speaks about himself about the Day of Judgment, he says he is the Owner of the Day of Judgment, and the king of the Day of Judgment. So what it's done is it's given you an added meaning and added to FCM. And added way of understanding the Quran. And the examples of this are many inshallah, as I said, If Allah gives us the ability, we will do it separately. But that's another sense of the parameter at the Gita, as we said, would be another sense of the Quran, which we won't go into. But it's something which you can finally come to love. We have classes here concerning that as long as you

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walk for liberty, that is another one that I'm not going to go into. But it's something which are mentioned when you're reading the Quran, where should you stop? And where should you start? Can you just stop anywhere randomly in the Quran? As soon as your breath finishes you stop. But then what do you start from you just carry on? Or do you go back and start? Where do you start? Where do you stop in our time has been made easier, because we have not only the ends of verses the full stops. But we also have within the verse we have those small symbols that tell us when to stop and when not to stop. But even then sometimes you run out of breath. When you don't, you're not able to reach one of

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those stops, and you have to stop because you run out of breath. How do you stop? When do you stop? Where do you start from? This is a whole science, right? We won't go into it now. But it's the whole science and other science is Rossmann, or on how to write the poor and the writing of the poor and the script and how it's developed over time. What are the changes in words? Why is it not Maliki? Why is it Maliki? Surely when the companions wrote it, they had to choose molecule Maliki, you can't write both down. That would give you two versions of the Quran. So how why Where did this? It came from the script? In those times before modern times? You only had words you didn't have dots. No

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vowels. You didn't have symbols. Somali could be mean land cap. That's it. They wouldn't put any vowels on underneath or on top. They wouldn't put any dots on the known they wouldn't put anything. You would just know that Arabs knew by virtue of the strength of the Arabic language, what it was and how to read it. So when you see the word Amma not in Arabic, the new one, does it have a vowel that makes a lungo? Not. In those times it wasn't written. So some people read a man as a singular, other said Mr. NET as a plural. Both of them are correct. They both are correct meaning both of them are rated from the companions from the prophets on the lower it was sending them. But that

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difference came from the script. So another science is studying the script and its development over time. It's only very recently that we started adding a new you've probably seen in museums, the old copies of the Quran and look at how different the script is and how different the writing is. Most of us like to go on, it's probably a surah you've memorized but when you come to read it, the script is so different that it's difficult to read. So all of this is something which is a science as well.

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Also from the sciences that the scholars look into, is they look at those, the mahkum and the Mata shabby, to clear versus, and ambiguous versus there are verses in the Quran that are clear they don't need any explanation. Allah says pray means pray. Allah says don't drink alcohol means don't drink alcohol. Allah says don't kill means don't kill. But then there are other verses that we don't understand. So either we look for more information from the Quran, or from the Sunnah of the prophet SAW Selim, or we just don't know. And we stop, we just don't know. So when a large religion, for example, describes gender, and some of the things in Paradise, some of the blessings in Paradise,

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it's not something that we can understand it's not something that we can contemplate. And sometimes we don't find that the professor Lim explains it in any further detail. So it is ambiguous in the sense that we can't fully understand and comprehend it, those verses we believe in them, but they are not verses that will make a practical difference to us. The verses that we need in our lives in terms of worshiping along coming closer to Allah, Allah, Allah and Haram, they are always clear verses, they're always clear verses. Another example or another science that the scholars looked at is general verses and specific verses. That's the whole science in itself, when a large xojo

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mentioned something in the Quran as a ruling on the things that may be exceptions to that rule out there things that specify that role, either in the Quran or in the Sunnah. That's the whole science in itself, who's going to sit there and look for a verse and look at every other verse in the Quran, that may relate to it? Who's going to look at every Hadith in the Sunnah, and see if it's anything to do with that particular issue. That's a science that the scholars spent a lot of time over. So for example, a large religion says Well, motala Katara, bossa nova and fusina filata takuro. The waiting period for a divorced woman before she can be married is three menstrual cycles. That's the

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ruling. She can't get married until those three cycles have finished. But Allah says in another verse, unless she is pregnant, then her waiting period is until birth. It is until birth. So that's an exception that's made something specific that was General, the scholars have come and they've put those two together. For example, Alonzo just says in the Quran, Allah Allah will be raha Rama Riba, Allah has made buying and selling halal, he's made usually and the Riba Haram. But it's not the only thing that Allah made Haram in buying and selling the profits on the low end, it was so limited haram to cheat, made it haram to do fraud, made haram many things that we spoke about in the Sunnah.

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Those are things that make a general ruling specific. So that's a whole science in and of itself, NASA Holman. So, as we said before, the abrogated verses of the Quran. So for example, the law said about alcohol just don't drink before you pray. But that was abrogated later on a new ruling came and said, Don't drink at all. So that again, is a science in and of itself that the scholars studied, they went through in great detail, and so on and so forth.

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Local mafia is another one, how Allah Subhana Allah sometimes confines something that is genuine, for example, when a large social says that if you take an oath, and you break that oath, you swear by Allah, and you break it, from the expiation says that you fast three days, three days, to those three days have to be one after the other, or can they be separate? and so on? Some, how do you say that they have to be together with some in terms of Tafseer, like even Massoud said, they have to be three days that follow one another in terms of fasting. So that's something again, which has been specific that is general, in the Quran, and other science. And I know I'm going through these

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quickly, but we only have a little bit left. Another science is what is explicitly mentioned, and what is understood in the Quran. So when Allah mentioned something explicitly, there are certain meanings that by understanding you, you know them. So for example, when Allah says concerning your parents don't say to them off, you can't even say off to them. My understanding that means you can't swear at them. You can't criticize them openly. You can't beat them, you can't harm them physically and so on. Why is that? Take them from from that understanding? If you can't even say off, then surely you can't do anything that is greater than off, right? One is what is a law one law says

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explicitly, the other is the implicit understanding. For example, when Allah says in the livina, coluna, monilinia, Tamar balma, those who eat the wealth of the orphans and justly, they eat within themselves the fire of health, meaning that if an orphan has food that belongs to them, and you take it unjustly, and you eat it, while you're eating is the fire of health, but it's the reverse, only to do with food. So if you steal their money, that's okay. If you take the house, it's okay. If you take the property of the land, it's okay. No. So it's understood from that verse. Even though law doesn't say it explicitly, the role of those other things are part and parcel of it as well.

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Also from the sciences of the Quran, and federal on the parables that are mentioned in the Quran, a lot often gives parables and a parable is something that is used to bring a meaning closer to you, to make you understand a meaning easier. So when a large soldier gives the example of the parable of shark in the Quran, and he says that his example is like a spider web, and indeed the weakest of all homes, is the web of a spider. That's an example of shark so you can see how flimsy it is. For those people who believe in worshipping other than Allah, this is how Allah gives an example that it's something fragile, weak, doesn't have any substance to it. Another sense of the Quran is Qasim the

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oaths that Allah takes a lot takes many oaths in the Quran. What do they mean and how are they significant? And those are normally of two types either a lot takes an oath by himself. So he says, For example, fellow Arabic ls l unknown, or Allah says fella, Bill Masha.

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Allah takes an oath and he says, by the Lord of the east and the west, who is the Lord of East and the West, Allah, so Allah is taking an oath by himself, or a lot takes an oath by his creation molfetta by the dawn with teeny was a tune by the fig and the olive one lately, right by the night was shrimps, by the sun by the moon, a lot takes oath by his creation, number one to show that creation is something magnificent that should make you reflect and think and ponder. And number two, after those oaths, they will always come something that you should pay attention to a lot takes an oath. And then he mentioned something important or ruling or something else that you must pay

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attention to.

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Also from the sciences of the Torah, or the kasasa stories that we find in the Quran, the stories of the prophets, the stories of the past nations, the stories that took place in the life of the prophets of Salaam, like the battles and so on, and so on.

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And other types of stories from other than the prophets of the past nations as well, but the people of the cave like the two sons of Adam, like Luke or Nina rune, all of these stories that I mentioned in the Quran, that is a science in and of itself.

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The science of up there, as I said, inshallah we will do separately and the other one that we will do separately there is actually a major integral part of the sciences of the Quran is Tafseer. But they've seen it because of how much information can go into it and how detail it can be. inshallah, we will try to do a separate seminar on ossola tafsir, the principles that govern Tafseer. So when the scholars come and they explain the Quran, how they do so and what principles they use, and we'll speak about the famous scholars that have seen in their books and their works and so on. So hopefully those two we will do separately, which brings me on to the last and final

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science that I want to speak about, and that is the science of

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contemplation to contemplate the Quran in the time of the Prophet sallallahu alayhi wa sallam, and in the time that came after him, the companions and so on, to de barro, contemplation was something that was part and parcel. As I said, at the beginning of the seminar, companions were people who could understand the Quran by the Arabic language, they will learn its recitation, and at the same time, they will learn his understanding as well. And also what they would do, because of the Arabic And because of their knowledge and because of the understanding of the Quran, they would contemplate the Quran as contemplation was something which was also part and parcel of it. So they would

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contemplate contemplate, to contemplate means to reflect deeply, to think about deeply. So when a large set which gives us a verse, sometimes you read it, and we don't even understand what it means. Sometimes we read the translation, but we still don't really understand what it means. For example, when a law says All praise is due to Allah, hamdu lillahi, Rabbil aalameen. All praise is due to Allah. If you were to look at the translation, it will say all praises due to Allah, if you look at the Tafseer will explain what what happened means. What what, you know what praise means that it means to, to say everything that is good and honorable to Allah and to praise the Lord, thank you,

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and so on and so forth. But now, when it comes to contemplation, what does it really mean? What does it mean, and how does it affect you individually? How does it affect you and your Eman? The word praise? What does it mean? When you think about it deeply as a means to do something good. We all know what it means in English, we praise each other and so on. But is that what it means? When you speak to Allah? Does it mean simply to compliment when I say that this brother is wearing nice clothes, that brother drives a nice car so and so lives in a nice house? These are all forms of praise. But is that the same praise that we give to Allah? Or is the praise that we give to a lot

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different and if it is different than how is it different? That is contemplation. So for example, when you praise someone in this world, do you necessarily love them? Because you praise them? No. Often you get people praising people and they hate them in their hearts, right? They jealous. They don't like them. Like oh, he's got a nice car. Parisian His heart is like burning and his

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Why because he hates them and is jealous of them. So you don't necessarily need to love someone to praise them in this world. But when it comes to a large religion and you praise Allah, then it must have love. So now what you're doing is you're contemplating, you're reflecting over the meaning of just the word praise. What are the emotions evolved? What does it mean to truly praise Allah? And that is why when you understand this issue of contemplation, then the Quran is more beautiful, and it has more of an impact in your life. So when you read the Quran Alhamdulillah now you understand what it actually means when you say you praise Allah. It's not just words, it's not just

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translations. It's not just terms, it is now a true meaning that you embody within your heart, what it means, and that's what you do with the Quran. And that is why the Prophet sallallahu alayhi wa sallam and the companions used to quite so much when they would read the Quran. It's not because they knew the meaning they had Arabic and they knew the translation. Some of us know that translation of sutras will be memorized years ago. And we still today read the translation, you know, by looking the open air opens doesn't necessarily make us cry, known as it because they knew the Tafseer No, because how many times have you had elections I've seen never made you cry? Have you

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read a book of Tafseer on article intersil never made you cry? What is our extra element that used to take them to that level where the Quran would deeply impact them? It was contemplation. And that's what Allah says in the Quran kita Bonanza nahu la como Moroccan, Leah de baru it. This is the Quran that we reveal to you that you may contemplate it's versus not just read or memorize that comes with that scene. But contemplation is where the effort comes in, where you have to put in some time and some thought. It's not just something you can copy and paste, but you must think about a losses in the Parana filaria to the balloon or an Amanda kulu banach Fallujah, do they not

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contemplate the Koran? Or are their hearts locked and sealed? A lot of times they don't they read the Quran, don't they memorize. Allah says don't they contemplate the Quran, meaning if you don't, then your heart is locked and sealed. So what that means is when you read the Koran, you read its translation, you come across a Tafseer, you don't just read but you stop. And you think about it. What is it that you just read? And what does it actually mean? And this is something that I would highly recommend that you try, take two or three verses a week even. And just read them that translation that I've seen, and just stop and think, just stop. Because sometimes you read so much

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read so much, you want to finish finish finish, and we don't actually understand anything. So the companions used to say that we would rather take a small sort of the Koran and read it with understanding for a whole night, then finish the Quran once. Rather than finishing the poem from cover to cover, we take a small sort of four versus 5567 verses, but understand it correctly during that night. Because that's what changes your mind. That's what makes the Quran have impact and that is the whole science itself, that it is important that we also learn and strive to learn and there is the science of the debate and contemplation. So hope inshallah tada each day and I know that it's

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been intensive and a lot of information crammed within there is giving you an appreciation at the very least, of the many, many sciences that are connected to the Quran. And there are probably other sciences that I failed to mention or forgot to mention in this seminar as well. And inshallah some of them will take in more detail in future seminars with Eli Tyler. But hopefully it gives you the appreciation that when it comes to the Koran, there is so much knowledge to be taken from it. And there is so much rock that the scholars did in defining and bringing out all of these sciences as well. So if there's any questions, inshallah I'll open up the floor for any questions and then

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inshallah we'll conclude.

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Do we say small short sources or short solos?

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What I would say short.

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I mean, normally in Arabic, the word used is sort of bizarre, like the short which literally means short solos or long songs, while in small and big.

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think one of the observables asking like the companions only take three verses or 10 verses at a time would you recommend doing the same in Ramadan? I think for us is in the time of the prophet SAW Selim the Quran was being revealed in stages. So naturally they will learn in stages as well for us and especially when it comes in times like Ramadan. It is not a question of either or, or a question of how much we can combine between. So we should have a time when we just read the Quran because just reading the Quran is worship is rewarding just reading. But there should also be a time when you read the translation, also be a time for Tafseer also be a time for contemplation. Also a time

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for memorization. So it's not just about picking one

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And ignoring the rest because you will always fall short them in some way or regard but rather is trying to combine to the best of your ability you know, Ramadan, maybe you can do that every day. But outside of Ramadan doesn't mean that you have to do every day. Even once a week you have 1015 minutes for contemplation you know maybe half an hour for memorization every day you read 10 minutes, but this way you structure your relationship with the Quran. But if you choose one and you ignore the others then sometimes what happens is you focus on one but there are so many so many other ways to benefit and get reward from the Quran as well.

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Okay, Sup?

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The Quran has changed the Quran has been asking now that we have vowels and stuff from before we don't have vowels. Doesn't that mean that the Quran has changed? No. What has changed is the script. So the Quran even when was memorized before it was put together in a compilation was there the Quran in the time of the prophet or seldom? In the time we were boubakeur is the same color in the time of Earth man is the same Quran today is the same Quran. So when you read the Quran for memory, it is the same Quranic today Arabic normal Arabic writing. If you just to find someone's Arabic writing pick up a book that's written in Arabic, they don't have the vowels. You read without vowels. Only

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the Quran has vowels. Why does it? Why do you have vowels because you know from Arabic how to read. You don't need vowels in the Quran, if you're an Arab, because you can just read when people write letters to one another in Arabic, when the right notes, they don't write vowels, the customer, whatever, and so on. Likewise, the companions and the scholars of the past didn't need vowels, because they understood. But when Islam or the Muslims, the Empire began to grow and grow, and you had people that didn't speak Arabic, they weren't like me and you will not Arabs originally. So if you're not an Arab and you pick up the Quran, you don't know how to read the Quran, you need vowels,

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because you don't understand that this word must be min, because it means from, you could say mn right? You don't know because you don't even know the language. So the vowels came in later, to help people as Islam spread, and they were more non Arabs coming into the fold of Islam and so on.

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It's the same thing, it's just a different accent. It's like if you were to go from London to Birmingham, and people pronounce the same word in two different ways. Is it the same word or a different word?

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No, I said sometimes it gives you an added meaning. An extra meaning meaning helps you to understand something, but it doesn't change the word is still the same.

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It's like when you have different accents between people in Birmingham, London, Edinburgh the words the same, just the way the principles different. So when you say Sala or Sala, it's the same word. It's just my accent has changed.

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Medicare and Medicaid is still the same word in the Quran. All it's done is to is to give an added meaning the king and the owner both of them are law. So still the same thing. pressures giving you an added meaning. So Allah owns the day of judgment and he will be the sovereign meaning he will be the people to judge on the day as well.

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That will settle on a bit early.