Ali Ataie – The Quran’s Form, Language and Style (Part 4) Qur’anic Sciences Series
AI: Summary ©
The Prophet's teachings and the best tafsir are discussed, as well as the importance of learning to make the Prophet's teachings relevant for our times. The title provides insight into the transmission of the Prophet's teachings and the use of the Prophet's words. The importance of praying and faith in God is emphasized, as well as the use of language and the mother Aisha. The use of prescription and punishments, as well as the use of language and the mother Aisha, are also discussed.
AI: Summary ©
Or on, it was put in the state
archives.
And then we learned at the time of
the state of Uthman that there are fragmentary
manuscripts,
the frontiers,
that were not vowels, were not dotted, are
being mispronounced by Arabs and non Arabs.
So those were collected as much as possible
and they were destroyed.
And then Zayd,
even Thabit and his committee of 12 Sahaba,
they recopied the Surah. Remember each piece that
the Surah was based on
required 2 witnesses who were there at the
time of the revelation of the Prophet
or when he first presented these ayat
in the in the masjid.
So then the Sayid of Uthman, he has
his aid by the codex Musqaf
in the
Qasum of
the Quraysh.
So just one with the graphic, the style
of the Quraysh,
and then that's where we left off. And
then,
we can add to that
that,
at least 5 copies of that Mus'af were
made. So the Mus'af that was in the
possession of state of Ithman is called the
Imam manuscript.
The Imam manuscript.
And there are some
manuscripts in the world even today
that could be the Imam manuscript. Probably the
most common. The most famous of these
is in Uzbekistan
called the Tashkent manuscript.
And somebody would have looked at the manuscript
closely.
I've seen traces of blood on one of
the pages
which they claim is the blood of Sayyidina
Uthman.
According to the story
of his martyrdom,
he was reading from Surah Baqarah when he
was struck
and killed.
There are other places, Taqafi Museum, that have
very ancient manuscripts as well, which could be
one of these with Mani codices.
So anyway, 5 copies at least were made
of the Imam manuscript,
and they were sent to major metropolitan areas.
One was sent to Mecca, one to Dimash,
Damascus, Kufa,
from Basra,
one maybe to Adhopalpa,
to Cairo,
and there's some discussion that a second manuscript
was kept
in the medevans with Manawara.
But also this where we really left off
is right here, we said that these manuscripts,
these Uthmani codices, they also lacked tashil,
they didn't have valid locations, and they didn't
have yarajal,
they did not have
diacritical thoughts.
So how did Sayyidoref Man avoid the same
problem as before?
What he did was he sent a professional
qadi,
a professional reciter of the Quran
with each manuscript
to teach that area how to recite
the Quran and all 7
of the Ya'quith, and all 7 dialects
of the Quran. We have the rasam
standardized,
stabilized
in the khat of Madan,
which is probably Hejazi. Hejazi script in the
style of Horeishi
dialect,
but then
you can plug in as it were all
7 of the Qur'an 'at into the Rasul.
So this is how it was taught from
that point on
to ensure
proper pronunciation.
Okay, so
that was the transmission.
There was a question about,
Hasid of the Quran,
we'll deal with that. Now we have a
section on Tasir coming, inshallah,
so we'll get more into that.
But generally the best type of tasir is
tasir of Quran with the Quran.
This is called tasir del rebayah.
Right? So every good professor knows how to
make tafsir with the Quran. In other words,
when the Quran mentions something like
or or I should say
there's an I in the Quran, I think
Surah Al Duqa
where it mentions a blessed night.
What is this blessed night?
Well over here, if you read over here
it says Laylatul Qadr, so that's probably what
it's referring to,
Right? So there are times when the prophet
will explain these ayah.
Right? So this is the best type of
tasir.
Tasir explaining the Quran with the Quran
or explaining the Quran with the hadith authentic
hadith of the prophet sallallahu alaihi wasallam.
Right? And this is where conservative scholars will
stop.
Right?
So like the Hanabi, the early Hanbales
did not engage in kalaam, right, speculative theology,
they would stop at the hadith
and that's it.
Now
other schools of theology
thought it was important
to expand
the exegetical tradition of the tafsir
for the purposes of,
not only making the Quran relevant for that
particular time and people,
but also to
deal with some of these
false theologies that sprung up.
Right? Because you do have the Muart Hazila
theology,
You do have Shia if you're Sunni, Shia
theology,
there's problematic elements to it.
You have the Jebaniya, the Pabaniya,
the
antinomians,
you have the determinants, you have all these
with justina you have the anthropomorphists,
so sometimes
it's necessary to expand a little bit on
these. So but the best tafsir is the
rewaya. Right? And then the next level of
tafsir
is berlai, tafsir berlai,
and this is somewhat controversial.
Rahi means according to opinion,
Right?
So,
this is when the will say
will will give his opinion, that's what he
thinks it says, based on his understanding
of Quran and Sunnah.
Right?
But Allah o'ala.
So this is the way again of making
the Quran relevant for our times.
This is the question that the youth have
in America, what does this book mean to
me?
You know, you read this ayat, okay that's
great, it's talking about plus 1 cohort,
what does that have to do with me?
You know
you know it's talking about
the bushiqeen and how they attack the Prophet
SAW. What does that have to do with
me? The lesson there is the day of
the prophet sallallahu alaihi wa sallam.
That's the transcendental lesson, but what does that
have to do with my life?
How do you make it relevant?
So that's Tarsil Delrayi.
So, Iman Pohto be, right, the
classical medieval scholars they engage in tasir ben
rabi
And then you have Tafsir Mid Ishara which
is the most controversial.
Tafsir Mid Ishara
which is like mystical exegesis.
Tafsir.
Right? Tafsir.
So
something like even Ajiva, even or even even
Adami.
Right?
This type of mystical tafsir.
But we'll get back to this topic
but the best
He said,
What do you say about this verse? And
they said, Allahu Rasool Abu Wa'ala, and he
explains what it means. This verse, and they
said Allahu wa lahu wa lahu wa lahu
wa lahu wa lahu wa lahu wa lahu
wa lahu wa lahu wa lahu wa lahu
wa lahu wa lahu wa lahu wa lahu
wa lahu wa lahu wa lahu wa lahu
wa lahu wa lahu wa lahu wa lahu
wa lahu wa lahu wa lahu wa lahu
wa lahu wa lahu wa lahu wa lahu
wa lahu wa lahu wa lahu wa lahu
wa lahu wa lahu wa
love. Today is Aspah al Nuzul,
which means the occasions of the revelation.
These are called historical
contextualizations,
of the Ayat of the Quran.
So the primary function of learning Aspab el
Buzul is to make tafsir.
What is Aspab el Buzul?
So
it sheds light on the Ayat's immediate context
and meanings.
Right?
It answers the question,
what event,
what situation,
what question, what issue,
what
occasion prompted
the initial descent of an ayah?
What is the original context of the ayah?
Right? It's called Asma'av.
Asma'av is the plural. Saba'av
is the singular.
Mussoyidji
actually has a book on this topic,
lubavul nahur chi asvad I musub,
the quintessence of transmissions
concerning
the occasions of revelation.
The term Saba is a technical term.
It's first used by Imam Tabari.
Imam al Tabari was a great exegette historian.
He died 1922, Iladi.
So there's no hadith. You won't find the
word Saba in any hadith
that has this technical meaning. You're not gonna
see something like hada, saba'udu'zul,
something like that.
So in the hadith you find things like,
then it was revealed to him.
Or,
then Allah
revealed it to him.
A verse was revealed concerning this.
Right?
So the oldest book
on this topic is no longer extant,
but it was called Kitabu Tanzil
by a scholar named Ali ibn Mu'ediri.
He was a sheikh of Imam al Bukhari,
but the book is no longer available, it's
not extant.
But the oldest
extant book we have on this topic and
the most celebrated
was by the scholar named Ayl Ahmed al
Wahidi
al Wahidi,
and he died 10/75.
Biladi, his book is called Aspad al Nuzu,
the occasions of revelation.
It's been translated into English.
It's
published by Fons Vitae
Fons Vitae. It's about 300 pages.
And Imam al Wasadi, he gives the aspab
for about 570
ayaat,
which is by no means,
you know, a good portion of the Quran.
It's about 62100
ayaat of the Quran.
So 570
ayaq about 83
sua, 83 sua'as.
The major drawback to the text is that
Imam al Wakhideen was not a Hagid scholar.
So many of the reports inflict.
Many of them are weak, some have no
Sa'id whatsoever.
They'll say things like, 'qala we learn
the people of knowledge you say,
you know, it's good enough for some people.
But for hadith scholars, I'm good. You need
to give me a sana.
Right? Or it's a
say so and so. And so.
So
he'll
quote scholars or he'll quote sources
that have some,
weakness in their
setup, their
reliability.
Okay.
But nonetheless
it's all of
the great scholars of the Quran,
Imam Hazal Tashi, Imam Waqidi,
Masiyuti, ibn Utaymiyah, all of them agree
that Qur'anic tafsir is invalid without knowledge
Before we get into some examples,
I wanna talk about the major categories of
Aspah.
Major categories.
Why were Qur'anic ayaq revealed?
The most common was a response to an
event or a situation
Obey the Messenger is obeying Allah.
Variations like that.
So many of these ayats were revealed because
of Hazrat Bara.
This is the Sabbath and Azul of these
ayat
that deal with obeying the Prophet sallallahu alaihi
wa sallam. Why? Because as we know, and
that's what Barham did, there was a group
of archers
that the Prophet sallallahu alaihi wa sallam told
to stay put. He said even if you
see us routing the enemy or if you
see the birds plucking out our eyes because
we've been defeated, do not leave this post
until I come and get you myself.
Right? So 10 of the 40 men stayed,
including
Abdul Adi Nujubeir was martyred.
30 of the men thought the battle was
over so they left.
And then you have a tragic event followed
by tragic event after that. The main lesson
is
to obey the prophet sallallahu alaihi wa sallam.
Or we see Abbas Sawatawalla.
See the Quran does not go into these
details, it's not like the Bible. The Bible
is there's a lot of narrative details
that seem just superfluous,
long genealogies. I mean, we have that David
Bishan goes into genealogy, the Sira goes into
that, right? The Quran doesn't do that,
So what's going on here? You have to
look at Islam in Musubi.
So we know this the seven of the
Musulah is the prophet sallallahu alaihi wa sallam
is in Mecca. It's early in Mecca. He's
trying to
make and some of the,
leaders of the punish. And Abdullah ibn Maktoum,
a blind man comes and starts pulling at
his shirt. The prophet he
does an ahus which is this,
he's just doing this with your faith, it's
just with the forehead that's called Abuz,
it's not a scowl of people like this.
So
then he's a prophet, Allah subhanahu wa ta'ala
represents him immediately, Abba salawatawatlah, and Jalu a'amah,
you you frowned and turned away when a
blind man came to you.
Right? So this is a sin
of a prophet,
is leaving an act of great virtue
for an act of lesser virtue, either way
he's virtuous.
This is a dominant of the prophets,
Prophets have a different these words mean different
things. You know what Allah
says,
Usually we translate that astray,
that's not how the Yoramah translate it. He
found you astray in Bayatul.
This is an incorrect tafsir
is to be so in love
that you don't know what to do with
yourself.
You're so in love that it give you
focus where to put your love.
So the spot on this little event, what
it does is it fills in the narrative
gaps
of the Quran. That's what the does do
as our function.
Right? So that's the most common reason why
ayat will reveal to the prophet
responds to an event or a situation. But
then you have questions posed to the prophet.
Right? The Sahaba asked the prophet,
13 questions. All of them are answered in
the Quran. Yes. They
Ask you about the Rur. Yes. Arun
They ask you about. They ask you about
charity. They ask you about the Jibal, the
mountains.
Yes.
About the new moons.
They asked me about the yatamah,
the orphans.
Right? So these questions posed to the prophet
sallallahu alaihi wa sallam, they prompted Tanziv.
Right? So these are the Asfavans who were
like in the Jewish tribes of Madinah, they
asked the Prophet sallallahu alaihi wa sallam 3
questions,
Right? They told Abu Sufyan, if he answers
these questions. The Prophet
told Abu Sufyan,
'I'll
do that tomorrow.'
Right? But then no answers came for 15
days.
So Allah
says in the Quran,
never say never say
inithaqaqatadam
illa yashaa Allah,
without saying Insha'Allah.
So you might have thought the initial sort
of inclination might be, well, that was kind
of embarrassing for the prophet, but
in fact,
many of the Mus'ur Hakim and the Jews
in Medina started thinking,
there is something he's receiving. Why would he
embarrass himself like that then?
So he's waiting for something.
Right?
It actually worked in his to his advantage.
We should listen to it more closely because
he's hearing something.
And then
questions of the Prophet salallahu alaihi wasalam.
So for example the Prophet salallahu alaihi wasalam
was sitting with angels in Bukhari,
and he says to them why don't you
visit us more often?
And the ayah was revealed
Do not descend but accept by the
permission of your lord.
Al Washi says, the Asba, however,
relate to the immediate cause of the mizun.
The immediate cause during the life of the
prophet sallallahu alaihi wasallam.
So Surah 105 verse number 1,
What is the set of Nuzul of this
ayat?
Is it the attack on Mecca, like Abraha
and Ashram and his army?
What is the salawat on Nuzoor?
The Surah Al Fi what is the son
of a Nuzul? Why was this Surah revealed?
Is it because of the attack on Mecca
by Abraha?
Yeah. So this is not the side of
the nuzu according to Imam Abu Dhabi.
Right? This is the content of the nazul.
You have to make a distinction between the
content of the nazul and the salable of
the nazul,
The Khabar, what is the information
that the nuzu is bringing, and the salam
of the nuzu.
Because this happened in the year 5/70,
attack on Magda. But this surah was revealed
to the prophets and the body of Islam
about 46 years later,
about 6 16 or so.
So so what does the salable muzuk in
general
persecution
of the prophet sallallahu alaihi wa sallam by
the Quraysh in Mecca?
The reminder of the Quraysh. The reminder of
the Quraysh. They're persecuting the prophet sallallahu alaihi
wa sallam, Allah subhanahu wa ta'ala. He speaks
directly to the prophet sallallahu alaihi wa ta'ala.
He knows there's other ears listening. You know,
don't you remember
the or rather
don't don't you know the significance of what
I did to the companions of the elephant?
It's really for the Quraysh Peyau.
Remember that. This was Tawato.
There was many people that were alive at
that time, remember that event.
Okay,
it's the same with like stories of Nuhar
and Huwath and Musa
salam, right?
So the exodus of the Hijra of Musa
salam is mentioned in the Quran. What is
the saba and nuzul
of the story of the hijrah?
It could be the hijrah of the prophet
sallallahu alaihi wasallam.
Right?
So oftentimes in the Quran,
you have Allah subhanahu wa ta'ala revealing
information about past prophets that has relevance
to the life of the prophet, son of
Allah Subhanahu Wa Ta'ala reveals
portions of Al Baqarah
shortly after the Hijra
about, you know, about the Exodus of Moses,
because the Prophet just made Exodus.
That this happened to him, it happened to
you.
Right? That they're saying this about
you, they said this about the former prophets.
So we know that the asba deal with
the life of the prophet sallallahu alaihi wa
sallam. Al Waqiri uses another example.
Took Abraham as a khadid, as a friend.
What is the Sabbath and Muzul of this
ayah? Is it that Allah took Abraham as
a friend?
No, because that's mentioned in the Torah.
Right? He's called God's friend
you know in scripture 2000 years prior to
this.
What is the Sabbath
of this ayah?
Allahu Adam, do you know exactly?
So the point is the Saba'b
and the Chava'b,
the occasion and the content
of an ayah are not necessarily connected.
There's
a connection
between the content of the Saba,
you found it turned away,
right? Because the Saba
is a prophet turning away
from a believer in Naktul,
so the content is related to that.
We're dealing with past asas, or something else
happened or similar in the life of the
prophet sallallahu alaihi wa sallam. It's causing these
ayat.
So I'll give you some examples how one
can make grave errors,
without this knowledge.
Surah Al Baqarah verse 115,
chapter 2 verse 115.
To God belongs the east and the west.
This is an idiom, in English it's called
an airism.
Right. East to west means everywhere.
So you might say, what about north and
the south?
The north and the south don't belong to
God, but there's a figure of speech. This
includes everything. It's called a narrowism.
So one has to study by that law.
You have to speak rhetoric to understand what's
happening with this eye. That's number 1. Whichever
way you turn, you will find the face
of God.
Right?
So now we have to study theology.
Whichever way I turn off my father's face,
is it budge?
Is it a physical face? Oh, we believe
in pantheism?
God is everything?
Right?
So theology becomes necessary to study.
But then also hadith
and fit become necessary to study. The greed
is eye on its face, whichever way you
turn you'll find God's face. I can pray
in any direction, whichever way you turn. Whichever
way I want to.
Right? And that would violate the itch back
in the consensus.
So we'll come back to this ayah.
But another ayah chapter 5 verse 93.
There is no blame on those who believe
and work righteousness
for what they have eaten
as long as they
had,
piety of God and believed and worked in
righteousness.
You can see how this verse can be
misconstrued.
I can eat whatever I want. Is that
what it's
saying? There's some Sahaba who heard this ayah
for the first time, and that was their
initial
interpretation
of the ayah.
Another eye, chapter 2 verse 158.
So Safar and Marwa
are sacred symbols of God. Whoever goes to
Hajj or Qumrul, there's no blame if he
runs between them.
There's no blame, so it's optional?
That's
what the feeling one gets. There's no blame
if I do that. So what if I
don't do it? Is it okay?
So there are also various ayaat
that become incomprehensible
without context.
Right? For example, when you finish your rights
of the Hajj,
When you're done with your rights of pilgrimage,
this is chapter 2 verse 200. Al Baqarah
200.
When you're done with pilgrimage, then remember God
like the remembrance of your ancestors,
or even more with even more severe into
remembrance.
God speaking to the prophet you
did not throw when you threw Allah threw
what?
Threw what? What are you talking about?
So these verses cannot be understood
without Islam and Zulu.
So with respect to the first Ayah, to
God belongs the east and the west, to
Allah belongs the east and the west, whichever
way you turn you'll find the count you'll
find the countenance
of Allah Subhanahu Wa Ta'ala. So Imam Suyuti
mentions that there are multiple reports.
Some of them conflict about what is the
true Saba. So there's there's a few asbaab
aluzu.
This ayah has different occasions of revelation
that deal with
it. One of them is,
either it's referring to Natfilah prayer
while mounted on an animal
during travel.
So if you're traveling,
and you're
in the car, I guess would be the
equivalent now,
it's nafila here, it's not faru.
Or nafila in this context also means somna,
something extra.
Right? You can continue to go the direction
you're going
and pray in your sitting position.
Whichever way you turn you find Allah's confidence.
In reality
Allah's
existence,
right, not physical face.
We'll talk about how to deal with these
with the shabby hat ayah later, anthropomorphic ayah.
Right?
But when it's thought you stop, you find
the temple, and you stand, and you pray.
If you can't do that, this is the
50 issue.
Like you're just on a plane and you
just can't get up and, you know, the
seat belt bites on and you know, the
seat, you get up and start praying, you're
looking at you, throw your whole plans on.
So there's a difference of opinion on what
to do in this situation. You can pray
in your seat, you can wait till you
land, whether you think you're safe, if you
think you're in danger, whether you're safe,
you know, pray in your seat fog and
then make it up later, probably the best
way. Keep looking out the window.
Is it in charge of the prayer plans?
Face the cup of the beds? You can.
Okay. Or he says I walk here, he
says, this relates to a situation
where
you,
cannot determine a qibla,
but you have to make taqdil.
Taqdil means some sort of determination.
You have to try to find the tipla.
You know, I was in an airport about
a month ago,
and I have this smartphone, I don't know
how to use it. Nothing ever works. I
think it's user error,
and I got a new phone. This is
a new iPhone. Anyway,
it works a little better. So I I
a janitor walked by and he said, excuse
me, sir. Do you know which way is
north?
And he said, use your use your phone.
Use your smartphone.
So yeah, the user is not so smart.
So
so I asked around which way is North,
I'll turn it out the window for the
sun. You have to try to guess,
so you have to make tough deal. You
make tough deal, you pray. If you find
out later you were wrong,
the dominant opinion
is, Benidah,
of Yusuf,
believe Hanafi's school is as long as you
be tafdiyyah, you don't have to make it
up,
as long as you try to locate the
qiblaqarah. Right?
So there's an opinion that this is what
the ayat is talking about.
I try,
go make it prepared.
Whichever way you turn the time, God's not
to
Or
ibn Abbas says that this ayat was revealed
in response
to Jewish objections to the change of the
qibla.
Right?
Why why did you change the qibla?
Whichever way you turn you'll find the lost
confidence.
In a way of saying Beitul Maqdis
is still holy,
it's a holy place, but the Kaaba
is the original tipla of Ibar El Bari'i,
that's the direction we're going to pray.
So which one is the last topic? Those
are the
top?
Those are those top, and I'll come back
to this ayah.
Yeah.
So in this case when there's multiple aspah,
and even if I have a sort
of method of choosing the strongest report.
But the next thing you need to do
with thoughts,
just it's on this only your people. Yeah.
That's that's another. That's something else I will
sway or is it truly an aspect?
With respect to 593,
this is on there's
there's no blame on those who believe
and work righteousness for what they have eaten.
Right?
So according to Punto be
even some Sahaba as we said, or Muslim
under
misunderstood
this eye.
Some of them approached Urman and insisted
that had a punishment could not be carried
out on a righteous believer.
Even Abbas clarified for them, his settlement Nuzul.
But the ayah is referring to companions
who indulged in drinking and gambling
before these prohibitions,
and then died.
According to Ahmed and Hassan.
There's no blame on them for what they
ate because there was no prohibitions at the
time. And these in drinking and gambling were
not until the early med any period.
So Halal it was Halal to gamble and
drink even into Medina
for some time.
So if they died before those prohibitions,
they're they're okay, we have prohibitions.
Or someone you know did these things before
Islam and they converted, all of that is
wiped out.
Or someone you know, a believer aid or
drank out of ignorance or due to deficient
knowledge
and makes Tawba when he comes into knowledge.
Or even someone who has knowledge,
he knows it's haram and he does it
but he makes Tawba.
Allah is like tawwah,
ala'ahu.
Tawwah means the one who forgives, ala'afar means
the one
who, keeps forgiving, and Al Ahfu means the
one who erases it completely.
It's gone.
This is not a person that is dealing
with or advocating
anti nomiism
that, you know, as long as you believe
you can do whatever you want.
Believe in God, do what thou will. Augustine
said, Augustine of Hippo, believe in God and
do what thou will.
And
as far as 2158,
Safa and Baruah, there's no blame if you
go between them.
Baruah thought it was optional based on his
understanding of the text,
and Aisha disagreed and pointed to the subtle
of misery.
So at the time that this ayah was
revealed, Ibushurki had put idols at the base
of Safa and Baba.
There were idols there, so someone's Sahaba thought
it was now sinful
to do this satin,
the running.
So the point of the ayah is it's
still obligatory
despite the presence of the idols.
You still got to do it. For example,
if I tell a brother go in that
room and pray,
he goes in that room, he lives behind
it under the crucifix.
So he comes outside and he says he
says, there's a crucifix in there. He said,
go in there and pray.
There's no blame on you. Am I telling
him don't pray?
I'm making it optional now.
No. You still have to pray, but I'm
saying there's no blame for doing that thought
of action.
Face to face blood, don't look at it,
don't worry about it, and pray.
This is the nature of the eye.
And then you have the issue of primacy,
this is an Usuli issue.
That when an Ayat is revealed
in connection to some
event or situation
or question,
what is given primacy?
Is it the general sense yielded by the
wording of the ayah,
or the specific sense implied
by itself of nuzul?
Again, is it the general sense
yielded by the wording
of an ayah,
or is it the the specific sense
implied by itself and Muslim?
Suyuti advocates the former,
the general sense yielded by the wording of
the eye.
And this is the practice of the Sahaba.
In other words, they would deduce
general rulings
from verses that had specific
occasions of revelation.
This is called the primary of the general.
The primary of the general.
The principle for those who want to know
in Arabic is
that the lesson or the salient point is
due to the generality
of the expression,
not due to the specificity
of the occasion.
I'll give you an example.
There was something called lihar,
repudiation of a wife.
A man in the Jahali period would say
to his wife in Arab society,
and you are like the back of my
mother.
Right? So now,
he will not have conjugal relations with her,
he will not give her material support if
he doesn't feel like it. She's just kind
of lost in that house.
Right?
So this happened to a woman named Kaula,
Bintu Thakrala
in the Mediterranean period.
Right? So you have some remnants of these
ideas even amongst
Sahaba and Medina,
that is
her husband
Aus ibn Usamit
divorced her through the heart,
right? That is the specific
subawunuzu
of the Ayat.
But it doesn't just apply to them.
You see? What do we do? The general
is drawn from the specific.
The
am is drawn from the Khas.
All of these ayah have a specific nuzu,
but the Sahaba will draw general lesson, meaning
that when Allah says in Surah
Al Aqzab, ayah number 4, that your wives
could never be your mothers, that applies to
everybody.
That vihar is haram
for everybody, you cannot do that to your
wife.
So the primacy of the general, you deduce
that,
the general for the specific.
So that's an important,
important concept. And she came to the house
and said,
beginning of Surah Al Bujagila. That's her, Al
Bujagila.
The woman who argues with you
is Talabintu Tharaba.
Allah has heard
the speech of the woman who's arguing with
you, and she carries her complaint to Allah.
So this ayah was revealed. Sayyidina Umar during
his caliphate
was taking an army out
and he halted the entire army
because he said, you know that woman that
the
Quran was revealed she's standing in the roadway
right now.
People, why did he stop the army? The
entire army halted. So he approached her and
he said, yes say Ida, can you please
move from the roadway? Very politely,
because this is someone that is
Allah heard her Duwah and your deal for
a while.
Okay. Another example.
The Aya specifying corporal punishment
for those who slander chased women.
If you slander a woman who's chased, and
you know, call her a zaniyah, I would
have been left. If you cannot produce 4
witnesses, you're given 80 lashes in public,
a corporal punishment.
This is something America used to do, you
know, during the period of the founding fathers,
during the time of Washington and Benjamin Franklin.
In fact Benjamin Franklin was supposed to be
whipped in public but he fled from
New York.
He broke his apprenticeship which was against the
law and punishment was being tied to
a coal and then whipped.
Sorry.
So this verse
is, 24:6 of the Quran.
Surah to Nur Ayah number 6,
those who
led me charges
against
chased women
and and failed to produce evidence
with them 80 lashes.
Right? So this was revealed about a man
named Hilal
ibnubumeya.
This is the first
person to have done this.
Right? So that's the specific Saba.
The salat al Nizul is about this man,
but he draw a general ruling from the
specific.
So say well that's what he that was
revealed
about him, I can slander whoever I want.
No, you can't.
It's a specific
Saba, but it's a general ruling.
The lesson
is is,
is due to the generality of the expression,
not the specificity of the occasion.
Another example,
oh sorry that's not Hilar ibn Umayyah,
that was
Hassan in the Thabit.
It was a great color of the prophet
sallallahu alaihi wa sallam,
he was praised by the prophet sallallahu alaihi
wa sallam, but unfortunately he was one of
those who spread the rumor about Ali Shah,
hadithu isq,
right?
And this goes to show that believers can
fall into sin,
right? They're not Basu, Sahaba are not Basu,
And then he repented for it, his tolba
was accepted, the prophet he
you know embraced him as his companion.
So this was his ayaq reveal
on the occasion of
hadith al disc, the story of the slander
of our mother Aisha. Allah
says,
A lot of zords, you could never ever
to say anything remotely close to this ever
again.
So that's why Imam Malik said, slander of
Aisha
is
because
of his eyes.
And it would be a capital offense
to slander Abish and Medina
because it's an act of apostasy.
Okay.
So what was he valued by that?
Oh, yes. So that was the ayat dealing
with
lian, malefictions upon oneself.
If you make false accusations about your wife,
you suspect your wife
did something, but you can't produce witnesses,
right, then there's a series of malediction, may
Allah curse me about mine, may Allah curse
me. You do that 5 times. Right?
Even if you do it 5 times, the
marriage is dissolved.
No one is there's no punishment.
You have to have witnesses that had punishment.
So this was related to Khilawi ibn Umayyah,
who suspected his wife when they did this
thing.
So Suyuti says the provisions contained in this
ayat
transcend
inter applicability,
I. E, the original occasions of the revelations.
Their scopes are wider
transcendental.
Even a verse of threat,
Woe to every scandal longer,
Mohammad Subhashani says.
It's occasion is kas, is specific,
is talking about a specific person, but the
threat is,
it's for everybody.
Another example,
The thief, male or female, cut off their
hand.
The ruling, the hukun, is armed by each
man,
is general.
So
there's
there's application
after its immediate occasion.
The Saba is Khas,
the occasion is specific.
It was Ibn Josi mentioned the man had
his armor stolen in Medina,
the Ayahu is with you. But another issue
with respect to these prescriptions
is, is it unconditional or conditional?
Unconditional means mudlak,
unconditional
mudlak.
Conditional is muhayadi.
Umayadi means like tie to something.
So it is lam, you know, you you
cut the ham, but it is conditional on
certain things.
Conditional.
It's not just, you know, it's theft do
it in every
case. Right? Several factors come into play. These
are called the preventatives of the Hudhut,
the preventatives of Islamic punishments.
For example, is it a first time offender
that has to be taken into consideration?
Is it petty theft?
Would you steal a candy
bar?
Was it a child?
Is there a famine or drought?
In other words, is a moratorium
possible?
Sayyidina Qarman, during his caliphate, there was a
famine, people were stealing because they were starving.
So he said, I'm not gonna carry out
over the punishment of these people. They're starving.
What do you expect them to do?
Is is there due process? Of course, it's
not like the movie Aladdin
where princess Jasmine is walking to the soup
area, she picks up an apple
and the vendor
says takes out his sword and says, do
you know what the penalty is for a
state of
That's why kids are walking.
What if the person repents immediately
and returns to this?
Take into consideration.
Are there other options?
Right? So there's 2 types of punishments,
there's, matulban,
prescribed punishments
mentioned in the Quran, and then there's something
called tazir.
Tazir
are discretionary
punishments
that are,
carried out
by order of a hakim or a kaldi,
for example, prison time.
Something like that. Ostracizing
something, putting them in prison.
It's not just limited to education.
Is
there property? Is it public property?
What if he steals a library book? That's
technically public property, So that's a preventative from
the group.
What about the finders keepers rule?
Just find a $1,000 cash on the ground.
That's not stealing. You don't have punishment.
There's different ways of dealing with these things.
What if the victim doesn't press charges
or the judge shows leniency,
right? And hadith realized that he prayed
also behind the prophet
and then he approached the prophet
very closely walked right up to him. When
you see him, he said I
I transgressed
the book of Allah,
So punish me according to the book. So
this is something that's in the book. This
is something
potentially major is not punish me according to
the book of God.
So the prophet
he looked at him and he said,
hadhan qana'ana salaam,
didn't you just pray with us?
It's a dam, it's
already been forgiven, go away, don't worry about
So you could circum you would circumvent
the Hudu.
Nail yourself with God's veil.
The man came to Abu Bakr and he
said
I broke the laws and I want to
be punished. And Abu Bakr said
who did you tell? He said nobody. He
said just make Tovah,
go away. And then the same night I
had to say, Narmah and said
I broke the lawn and I want to
be punished. And then, Omer said who did
you tell? He said, Abu Bakr, why did
you tell me that? I don't know, go.
A man who ran out of the suit,
he ran out of the suit holding something.
He stole it. He was a thief. Ran
out of suit. Who did he run into?
Sayedhar Ramad. Uh-oh.
Whoops.
Wrong man
Because you you also have to bring witnesses,
you know.
There's there's also statute of limitation. You can't
bring, you know, 6 months later, this man
stole my car. 6 months later, judge will
throw it out.
There has to be immediate immediate charges preceding
2 witnesses that saw the the
theft of good standing.
So it is 'an, right? Hukun is 'an,
but you can see all the scope and
extent
of its applicability
can be severely limited.
Doctor Shabir Ali is a Canadian scholar.
He said in the first 400 years of
Islam,
there were 6 documented cases of hand amputation.
And even in the Ottoman period, which were
very meticulous details,
it was an anomaly
once in a blue moon, this is what
happened.
So the purpose was not cruelty, but to
be an effective deterrent.
The strictness of the punishment itself is a
preventative.
For example, I'll give you an example.
Driving down the street in San Ramon a
couple years ago,
and I come to the intersection, There's a
big sign that says red light violation,
$538.
You might think, well, you know, it's a
lot of money, but
I I pulled in
150 k a year. Not me, but David,
you're thinking.
So it's not too bad, It's just
annoying.
But did you know that there are 60,000
children in the Bay Area that are suffering
from
poverty?
That 40% of people in the Bay Area
are living paycheck to paycheck,
a $538
fine is literally the difference between having a
home and being homeless
for 40% of people in the Bay Area.
Right?
So
here's the point, the point is not to
be cruel,
you know they don't have to write that
there,
why even write it? If the point is
just to rip people off, don't put any
sign.
Right? Let people want red lights and then
send them bills for $538.
The point is to be a deterrent, a
strong deterrent,
that if you do this there's a heavy
penalty.
Yeah.
For you note takers,
Matthew 530.
If your hand offends you, cut it off,
cast it beside you. If your foot offends
you, cut it off, cast it beside you.
If your eye offends you, pluck it out,
cast it beside you. It is better for
part of you to interpell than the whole
of you. The Christian messages they take this
as much as this figuratively
cut off the weight of sin to enable
yourself.
In Matthew 1912,
he says, I encourage you to be eunuchs
for the sake of God and castrate yourself.
Again, they take this majeunt but interestingly one
of the greatest
scholars of Christian history Origen of Alexandria literally
castrated himself
based on this verse.
The irony there is that Origen was known
for his
spiritual exegesis, but he took this verse very
literally.
But for the Torah, Deuteronomy 2511,
there's a problem
that if 2 men are fighting,
it's mentioned in Deuteronomy 25,
2 men are fighting and then the wife
of 1 of the men comes and tries
to separate them and grabs the * of
1 of the men, then it says, cut
off our hand and show no mercy.
The point is that you have these types
of baqa
in biblical text.
Right? So, you know, how did he talk
deal with them?
Why is it that the Quran is suddenly
compatible
with
America? They have these they have these,
tenfold in their own text.
The Quran doesn't mention stoning one time.
There's no mention of stoning as a penal
punishment in the Quran.
But you'll find it 9, 10, 11 times
in the biblical text.
So how did they reconcile their text with
America? Why don't they allow us to do
this?
Well, no, they didn't practice it. There are
Jews of Khalapaha.
You go to places on the East Coast.
You know they have their own communities, and
they follow the letter of the law.
But they have this idea
that if the law of the land that
you're living in
does not accommodate something in sacred law, you
abandon the sacred law, and follow the law
of the land, and by doing that you
are following the sacred law.
We have that as well. If there's something
in the Sharia
that
contradicts the non Muslim majority land that we're
living in, the Sharia says abandon that problem
and follow the law of the land as
long as that law does not break the
Sharia.
But if you're being ordered to break the
Sharia, then you make Israel.
So this is a big this is a
big concern,
a lot of Muslims.
When we hear the word Sharia, be honest.
What do we think of? We think of
halal or haram food. Can I eat this
gummy bear?
Or it has something to do with prayer.
Prayer will do food. That's what we sharia.
When non Muslims hear sharia, they think about
application of hands.
They think about slawhy people, they think about
stoning, that's all their thing the harpoon, right?
That my teacher said the other night, if
you have a book of sharia,
right, 99%
of it is
food, is prayer,
kaharaq,
commercial law, the very end you have something
called Kitabapudu,
and this much.
And that's only for
the Soltans, that's for
the political authorities that nothing could even do
with us.
But that little sliver there
is what non muslims believe the entire sharia
is, and what every single Muslim will carry
out on them.
So it's a misinformation that they're receiving from
the media.
A lot of it gives you safe news,
exactly true.
And it's us doing a poor job as
well.
And our efforts.
I think we should
before I
keep going
here.
So, inshallah, we'll continue. We'll finish next
time.
What is Nas, what is aggregation in the
Quran.
What aggregates Quran, how does Hadith relate to
it, what verses are aggregated.