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In Alhamdulilah Nakamoto who wants to know who won the stock hero? When altavilla Himanshu Rory and fusina a woman sejahtera Molina, Maria de la Fernando de la la la, la la la de la
la la la hula hula Shadi color wash I don't know Muhammad Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira Yeah, you hola Dena Amano taco la casa de vida. Mouton. 11 Tomas de mon. Yeah yohannes it Sakuraba como la de la la comida Suma de de la la mina Xhosa Ozawa. seminoma de john and Catherine manisa waterco la la de de Luna v one or ham in aloha Karina la cumbre Kiba Yeah, Yolanda Dena am an otaku la kulu colenso Dida useless la cama de como la cama de Nova con woman UT a la hora Sula, hufa defies 1000 azima Am I bad, but in US knucklehead at keytab Allah subhana wa Jalla wa halal Hadji Hadji Muhammad sallallahu alayhi wa
sallam was Sharon moody mas de to her local da da da da da da da da da da da da da da da da And now some Ubud My dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
So this is the first lecture of being enlightened and many, many lectures to come. For those of you who have attended the one on one conference, I actually made a promise on stage that sometimes I think maybe I shouldn't have made. And that was the promise that when the lights on, or before I leave, Calgary, will finish it the fear of the whole.
So, you know, I thought to myself, after I give that lecture, you know, in some ways, it's positive that when the lights on is gonna force me to keep my word. And you know, there'll be a good thing that for the first time, you know, I do not know anyone that's completed the quarter ends in English ever in throw out in our English speaking history, in terms of explanation, but in terms of in other terms, I'm like, this is going to take a lot of work and it's going to take a long time. So make do either building an icon at the last panel facilitates it for us.
In terms of explaining the Quran,
we're starting off with sort of fighting habits Knights Allah. So up until Ramadan, we're just gonna be focusing on sorts of idea. And we're out of all the stories in the Quran sorts of ideas, obviously, the most important, so what's wrong with it, I wanted to go into as much detail as possible, so you can understand and get a better glimpse of what the morphus yourown used to do when they used to, you know, deal with the court. So sort of fighting is going to be the most detailed, then the rest of the source to come will be less detailed, and we'll be straight to the point a bit later on. So in starting off, with sort of, it is very important to understand that what is the core
iron and how was the Quran revealed? And what are some of the virtues of the Quran?
So when talking about the core, it is very important to define what is the Quran is Allah subhana wa tada he uses the term Quran inside of the Quran itself. What What is the Quran actually mean? So for those of you who have paper and pen, please bring your paper and pen out, this is going to be a serious discussion, so that all of us can benefit from it. So starting off from the term Quran, is the term called iron actually derived from an other word or from, you know, other letters in the Arabic language, or is the term karate and actually something that Allah subhanaw taala sent down specifically, and the scholars differed into four into three opinions over here, the scholars
differed into three opinions over here. The first opinion is that the term Quran is something that Allah subhanaw taala sent it down uniquely. So it's not derived from any other Arabic term or any other Arabic letters, but rather, this was something specific that Allah subhanaw taala sent it down. So the term Quran is something which is very individual, and it has no derivatives, nor is it derived from anything else. And this was the opinion of the mama chef era him Allah. He said that the word Koran is a unique word in the Arabic language, and it is not derived from anything else. The second opinion and this is the opinion of the majority of scholars from them is the majority
that the term Koran comes from the word kala, which is to recite, or to read out loud, it is to recite, or to read out loud. Now, the V you see that this is also the very first commandment that was given to the Prophet sallallahu alayhi wa sallam. Now the scholars different when Allah Spanos Allah commanded the Messenger of Allah sallallahu alayhi wa sallam to read. Was this a recitation? That was from the mind or was he actually being asked to read from something physically? And the scholar said that if you were to look at the context of the Prophet sallallahu sallam, it seems that the Messenger of Allah sallallahu alayhi wa sallam was commanded to read from something that it was
as if gibreel had presented him something and said, We
Read from it. And in terms of the context that is referring to, we know that the Prophet sallallahu alayhi wa sallam was sent as a prophet that was unlettered mean that he did not know how to read. He did not know how to write. And that is why when Jubilee told him to read, he said, Matt and I, because that I'm unable to read, the process of them didn't say that, you know, I'm unable to recite, but he's over here he's saying, I'm unable to read. So it seems from amongst the opinions of the scholars, the opinion that when you are commanded to read, it is reading off of something. That is what Cora actually means. And that is where the term Koran comes from. And this was the opinion
of Imam of poverty.
The third and last opinion when it comes to the term Koran, they said that the term Quran means something which is joined together. So the verse disorders of the Quran are joined together, the verses of the Quran are joined together, the pages of the must have are joined together. And this comes similarly. When you go for Hajj, when you go for hedge, you know that there's three types of hedge that you can do correct. There is the tomato hedge, which is what we are familiar with that you go perform on Raw, you get out of Iran, and then you put it back on for doing hedge again. Then the second type of hedge is that you go straight into hedge, there's no formula first you put on the
run, and you go straight into hedge. This is called a fraud. And then the third type of hedge is called Kieran. The third type of hedge is called Kieran. And the reason why it is called Kieran is because a person puts on one a haraam for ombre and then he stays in that very wrong and then he performs hedge with it. So the ombre and the hedge become joined in one run. Similarly over here they said the Quran that it is called the Quran, because it is joined together, the sutras are joined together, the verses are joined together, the paces the pages are joined together. And this is why it is called the Koran. Now let's get to the correct opinion over here the correct opinion
and Allah Subhana Allah knows best is that the vast majority of the scholars were on the second opinion that it is called Koran, because it is something that is recited in fact, it is the most frequently recited book on the planet. It is the book that has memorized the most and
textually speaking all the evidence leads to this very fact. Now in terms of defining the Quran, the scholars differed on a wide variety of opinions in terms what does it actually mean the Quran like how would you actually define the Quran, to summarize all the opinions, I will give the opinion of God and half the opinion of women and half of them and they said that the definition of the Quran when we talk about it from a conventional sense from an academic standpoint, the Quran is not just the book that we hold and we recite, but rather the Koran. It is the spoken Arabic word for word of Allah subhana wa tada and this is going to be challenging for those of you who are memorizing, let's
see how good your memories are. inshallah. They said it is the spoken Arabic word of Allah subhanho wa Taala revealed to Muhammad sallallahu alayhi wa sallam revealed to Muhammad salallahu alayhi wa sallam
through the angel jabril. And going through the different pillars through the angel Gabriel. So the first pillar is that we spoke spoken by last panel, the Arabic spoken word of Allah, number two that it was revealed to the Messenger of Allah sallallahu alayhi wa sallam number three, that it was through the angel jabrill through the angel jabril. Number four is that it's recitation is in a Bada, it's recitation is an act of worship, it's recitation is an act of worship. And number five, and this is the last one, that it is preserved in wording. And in meaning, it is preserved in wording and in meaning, it is preserved in wording and meaning. So now let's take a look at why the
scholars specifically mentioned these things specifically mentioned these things. So number one, they said it is the spoken Arabic word of Allah subhanho wa Taala meaning that Allah subhanaw taala actually spoke these words, and they were revealed to jabril as such, so when you talk about the spoken word of Allah subhanaw taala This means that it is actually the column of Allah subhanaw taala. So that is not the column of any man. It is not the inspiration of any man, it was not revealed to the prophet or seldom in meaning, but rather it was revealed to the public to sell them in the exact words that Allah subhanho wa Taala spoke and the reason why they mentioned the Arabic
wording in particular, this is the differentiated from the other books that Allah subhana wa tada had revealed. So the Torah was revealed in Hebrew, the Injeel revealed in Arabic and the other texts that were revealed, revealed in the language of the prophets that they were sent to. So these specify Arabic over here to differentiate it from the
other scriptures. Number two, they say that it was revealed through the angel gibril it was revealed through the angel gibril. Now why does this become important? This becomes important because when you look at the stages of revelation given to the Messenger of Allah sallallahu alayhi wasallam. They were several stages that the Messenger of Allah sallallahu alayhi wa sallam went through. Does anyone know what the first stage of revelation was? Anyone want to take a guess? The first stage of Revelation.
Dreams, excellent. The Messenger of Allah sallallahu alayhi wa sallam was first given revelation or the first period was that of dreams. And that is why the Messenger of Allah sallallahu alayhi wa sallam, he says, in an authentic hadith, that nothing remains of revelation with us, except for true dreams. And they are 146 of Revelation. There are 146 of Revelation. Now, where did this random number 146 one over 46 come from? Anyone want to take a guess? Go ahead.
Close, you're very, very close.
comes to 146. So the first six months was actually dreams. The first six months was actually dreams. So six months out of 23 years, makes it one over 46. And this is what the Messenger of Allah sallallahu alayhi wa sallam is referring to. So what is the Messenger of Allah sallallahu alayhi wa sallam saw and received in dreams is not considered the Quran. And that is why they specifically mentioned over a year that it had to be revealed through the angel Jubilee through the intelligibly. Now, the Angel gibreel
was the angel of Revelation. He had many other tasks. But we know for a fact that all of the prophets and messengers that received revelation, it was all through the angel God, it was all through the angel gibril.
A second point of distinction that they made over here was to differentiate between what the pastor Salam saw himself and what was revealed to the intelligibility. So, for example, there is this concept of in Hadith known as Hadith, Pudsey, Hadith Pudsey, and when we talk about Hadith, generally speaking, it means that it goes back to the Messenger of Allah sallallahu alayhi wa sallam, but when we talk about Hadith could see it could see means that it goes back to Allah subhana wa Tada. So Allah subhanho wa Taala spoke and the Messenger of Allah sallallahu alayhi wa sallam reiterated those words. Now this happened in one of two ways. This happened in one of two
ways. Number one, it was either when the process in a mentor is about when the Mirage and he witnessed things and saw things, or number two, this happened through the angel jabril telling him this happened through the angel gibreel telling him But this shows you that there was a portion of Hadith could see that the Messenger of Allah sallallahu alayhi wa sallam witnessed himself. So when the Messenger of Allah sallallahu alayhi wa sallam spoke about these matters, then this would not be considered a part of the Quran. This will not be considered a part of the Quran.
Number three, we mentioned that it was revealed unto the Prophet Muhammad sallallahu alayhi wa sallam revealed until the Prophet Muhammad sallallahu alayhi wa sallam, this goes back to the original point. So that is not confused between the other revelations that came down, that the Prophet sallallahu alayhi wa sallam was not given the Torah he was not given the Injeel and this was specifically given to the Messenger of Allah sallallahu sallam. Then fourth, we mentioned
that it was preserved, correct. That was the fourth. Sorry, oh, the average recitation is an act of worship. It's recitation is an act of worship. And that is why if a person was to recite the Hadith, he does not get rewarded for it. Why, like he gets rewarded for the Quran. And in fact, when you talk about verses of the Quran, this is in fact, one of the greatest blessings of the Quran is the fact that it is worship. And I'll give you a great lesson that our shift, Abner famous Mahalo to Allah arrived. So I'll give you a headache. And you tell me how this hadith relates to the virtues of the Quran. And the Hadith is as follows that a Buddha Dhamma Allah he narrates in his sermon,
that one day the Messenger of Allah sallallahu alayhi wa sallam was sitting in a gathering. And in this gathering, a man walks in and he says Salam Alikum, the Messenger of Allah sallallahu alayhi wa sallam says 10 a second man walks in and he says a salaam aleikum wa rahmatullah the Messenger of Allah. So Sudan was sponsored with 20 a third man walks in, and he says salaam aleikum wa rahmatullah wa barakato. The Messenger of Allah sallallahu alayhi wa sallam responds with 30 at this time, this habit of the law randomly get curious and inquisitive. They said yada Salalah these people are coming in saying salaam aleikum to you and you're responding with numbers.
What is you know the deal with that? So the Messenger of Allah sallallahu alayhi wa sallam he says the man who says a Salam aleikum, he gets towards the man who says salaam aleikum wa rahmatullah. He gets 20 rewards. And a man who says salaam aleikum wa rahmatullah wa barakato. Gets 30 rewards. Now how to use this hadith to prove the blessings of the Quran. That's the ending of the Hadith. Go ahead.
And another Hadith narrated by Mr. de la Daniel inside al Bukhari, the Messenger of Allah sallallahu alayhi wa sallam, he tells us that for every letter of the Koran, you get 10 rewards. And they I do not mean that Alif Lam. Meem is 10 rewards. But rather Elif is 10 rewards. Lamb is 10 rewards and meme is 10 rewards. So the amount of reward someone gets just for saying the letter Alif just say Elif is equivalent to saying a Salaam Alaikum. If you say Alif Lam, you get 20 Senate. This is the equivalent of saying a Salam aleikum wa rahmatullah if a person says Alif Lam Meem is the equivalent of saying Assalamu alaikum wa rahmatullahi wa barakaatuh. So this shows you the great amount of
reward that Allah subhanaw taala has put on in the Quran, that even these individual single letters that we will consider insignificant in our language. And we see so easily that Allah subhanaw taala gives a great amount of reward. So now when we talk about the virtues of the Koran, that it is a virtuous act, an act which is rewarded, this is to show you that Allah subhanho wa Taala has made it specifically an act of eba specifically made it an act of ibadah. Then the last condition is that this Koran is preserved in wording and meaning this Quran is preserved in wording and meaning. Now this last definition, it serves multiple purposes as well. So in terms of the preservation of the
Quran, Allah subhanho wa Taala he tells us in the Quran, that indeed we have preserved the Quran. So we have revealed the Quran, and we are the ones that will preserve it, we are the ones who revealed the Quran, and we are the ones that should preserve it. So it shows us over here that this task of preserving the Koran as a task that was specifically done, be done by Allah subhanho wa Taala. And in fact, Allah subhanaw taala just chooses the means of the way it is preserved. So if you were to look in terms of the physical compilation of the Quran, within it, maybe we can do that in another blog or another lecture. But you'll see even the way that it took place was very special, that the
Messenger of Allah sallallahu alayhi wa sallam, when the Quran used to be revealed, he used to repeat after the angel gibreel out of fear that he would forget to the Koran. And then Allah subhanho wa Taala sent down the verse, that do not do that. Do not do that just you know, stay calm, stay relaxed. We are the ones who shall preserve the Quran. And this is why Allah subhanho wa Taala he tells us what aka certain Al Quran Allah decree
that indeed we are facilitated the Quran As a reminder, so is there not anyone who will be reminded, and this is one of the greatest miracles of the Quran, that again, you know, if you look at all of the world's books that almost no data has allowed to exist, the best selling of them, you know, you can talk Of Mice and Men, you can talk about Harry Potter, you can talk about, you know, the The Lord of the Rings, whatever book you want to talk about, there's not a single book on the planet that is many of us have been sold, that people memorize it, like they memorize the Quran. And in fact, it is so easy. You know, even if you go to a to a PhD level in your studies, and you do a
defense of your thesis, at most, you will memorize four to five pages of your thesis. And this is a great accomplishment, but memorizing 600 pages of one book, this miracle from Allah subhanaw taala. And that is why when giving Dawa to people when you're explaining does God really exist, one of the simplest things you can do is give the person a copy of the Quran and tell them look, here's the Quran, and here is know something close to, I would say easily a good you know, 20 to 30 million Muslims across the world who will will recite the Quran in the exact same way. And the numbers may even be actually higher than that. I'm just estimating over 20 to 30 million Muslims across the
world who memorize the Quran and recite the Koran, just as it was revealed to the Messenger of Allah sallallahu alayhi wa sallam. So now preserved in wording and in meaning preserved in wording and in meaning. What does that actually mean? As we know, the Sunnah of the Prophet sallallahu alayhi wa sallam is also revelation from Allah subhanho wa Taala. Allah subhanaw taala tells us in Surah najem, when my youngest one in Hawa in 111, that the Messenger of Allah sallallahu alayhi wa sallam does not say
Speak of his own desire and a chord, but rather it was revelation that is central to him. Rather it is revelation that is sent to him. So the sooner being revelation from Allah subhanho wa Taala It is not like the Quran in the sense that the Sunnah deposit seldom is preserved in meaning and not in wording. That is why the companions of the Prophet SAW them, they would narrate a Hadith, and sometimes change up the words, just as long as the meaning stayed the same. But when it came to the Quran, it had to be narrated and recited, just just as it was revealed. So the meanings were preserved, along with the wordings. So this is a distinction from the string of departures from that
both of them being revelation, but the Quran was preserved in wording and the meaning was the son of deposit salon is only preserved in meaning it is only preserved in meaning. So that is a brief introduction to the Quran. In terms of the virtues of the Quran. There are many many virtues of the Quran, to mention one virtue of the Quran.
The Quran is a source of tranquility and solace to us and to the Messenger of Allah sallallahu alayhi wa sallam. Allah subhanho wa Taala he tells us in salt or rod, Allah be Vickery LA, he taught my inner kulu that indeed it is with the remembrance of Allah subhanho wa Taala that the hearts do find rest. The scholars mentioned in this verse, that the primary form of remembrance of Allah subhanaw taala, is in the recitation of the Quran. It is in the recitation of the Quran. And this is also seen in the Hadith of the Prophet sallallahu alayhi wa sallam, that when he used to make dua, to Allah subhana wa tada used to make dua to Allah subhanaw taala and touch a little Khurana allow
vema or br can be that you make it the spring of my heart. Now the spring of my heart, what is it referring to? The spring is the most generous of the brightest of months, it has a cool breeze. So it brings a sore a form of tranquility and softness to the heart. And right after this, if you look at the door, that would be a way of taking away my sorrow and taking away my anxiety. So unless I know what are these messages I send them is saying that the Quran is a tranquility, it takes away one sorrow, and it takes away one's anxiety. Number two, the Quran is a source of remaining steadfast, the course the Quran is a source of remaining steadfast that Allah subhanho wa Taala he
tells the Messenger of Allah sallallahu alayhi wa sallam Leo submits a belief that the reason you know why didn't Allah subhana wa Taala send the Koran down all at one time? You know, if the messenger processes and received the whole quarter on all in one night, you know, would it not still be the same Quran? Yes, it would. But one of the purposes behind the Quran and it's slow and gradual revelation is to strengthen the heart of the Messenger of Allah sallallahu alayhi wa sallam, and thus Allah subhanho wa Taala tells him You better be further so that we may strengthen and you know make strong your heart. Now how does this practically apply to us? This applies to us is that the
Messenger of Allah sallallahu alayhi wa sallam tells us a lot mineral karoui Cairo noir boomin illallah he minute life, then indeed the strong believer is better and more beloved to Allah subhanho wa Taala then the weak believer will equal in height and in both of them his goodness, but the strength that he must have a loss of mamajuana cillum is describing in this hadith is not just the physical strength, the one who can struggle for the sake of Allah subhanho wa Taala but it is a spiritual strength as well. And the source of our spiritual strength is found in the Quran is found in the Quran. And that is why when one is diagnosing their own Eman to see you know what level of
Eman you're at. One of the easiest ways to do that is to see how frequently and regularly you read the correlation and how frequently and regularly you read the Koran. And you will see that during the times your your Eman is high, your recitation of the Quran will be high as well. And those times your Eman goes low, your recitation of the Quran goes low as well. And that is why without a shadow of a doubt everyone will testify that their Eman soars in the month of Ramadan. This is the month that you you yourself are reading Quran. This is the month where you're listening to the Koran all the time. This is the month that you come for Salatu, the pm and tarawih and you're hearing the
Quran again. Now the source of your Eman going up at that time is the Quran itself. From the virtues of the Quran is that the Quran is a form of healing. It is a form of healing. So it is not just a form of spiritual healing, like we've been talking about, but in fact it is a form of physical healing as well. It is a form of physical healing as well. And that is why the Prophet sallallahu alayhi wa sallam when people would get sick, you would command them
to recite on themselves and then wipe over it, then wipe over their bodies. From the sort of specifically that the Messenger of Allah says, Allah taught us to do this with our skeletal Fatiha. ayatul kursi, the last three verses of total dakara. And the last three calls and the last three calls can hold off it could also be a bill for luck and called out to build a business. This was in particular, the Messenger of Allah sorry, Shannon would teach his companions. He talks about his wife that recite this upon yourself and wipe yourself over it. And this is particular that even during the sickness of the Messenger of Allah sallallahu alayhi wa sallam when he passed away, he
told Isola de la Anna to recite over him with the last three quotes he told Isla de la Juana to recite over him with the last three calls. Once ideology Allahu anhu he had an ailment in his eye, he had an ailment in his eye, and it was narrated silom he recited some Koran, took some saliva and rubbed it on the eye of an era the Allahu anhu and this was a form of healing for him. This was a form of healing for him. It is narrated in Sohail Bukhari from the hadith of herbicides, Cordillera De La Hoya Allahu anhu, that they have three groups of people, a group of three people, they once went out on a journey. And a young girl came back complaining that you know, our leader has gotten
sick that she was from a separate tribe. And she said, Our leader has gotten sick, is there any of you that you know, can help him get healed, and a man from amongst them, he wants to be the leader, and he recited sortal Fatiha, and this man was cured. I will say the other day and the other man he said, we do not know of this affair. We haven't heard of it. But we cannot affirm or deny it until we ask the Messenger of Allah sallallahu alayhi wa sallam, they went back to the Messenger of Allah Azza wa sallam, and he said recited the Quran. For indeed the Koran is a cure for your ailments. Indeed, the Quran is a cure for your ailments. So these are just some of the benefits and virtues of
In the last half an hour, we move into our first topic of discussion relating directly to the Koran and that is the statement of our own who Billahi min ash shaytani r rajim. We are told in certain verse number 98, that when the Quran is recited, First there is beloved shaytani r rajim. That when you recite the Quran, then seek refuge in Allah subhanho wa Taala from the accosted shaytaan seek refuge in Allah subhanho wa Taala from the accosted shaytaan. So, now Firstly, let us talk about this concept of is the either what is the either actually mean what is the either actually mean? This concept of is the either it means seeking a spiritual refuge with Allah subhanaw taala. So,
when you talk about another concept, which we know from sort of Fatiha, which is the honor, so you say er Canna abodo er can stain, that it is only you who we worship, and only you that we seek help and assistance from is the honor over here is a physical help and a physical aid. So when you physically need to do something you seek is the honor but when you spiritually need help, and you need spiritual development and spiritual cleansing, this is known in the Arabic language as the other and this is why Allah subhanho wa Taala tells us that when you recite the Quran, then seek refuge in Allah from the accosted shaytaan. So, that is the general ruling to show the legislation
of amnesty either that is the other shows us that it is legislated. Now, what are the terms of is the other that have been legislated? If you were to look in the books of tafsir discourse sepcial mentioned over 20 different terms that you can use to seek refuge with Allah subhanho wa Taala but only four of them go back to the Messenger of Allah only four of them go back to the Messenger of Allah sallallahu alayhi wa sallam. The first of them is the statement was the Billahi min ash shaytani r rajim. So the first of them is this whole statement over Billahi min ash shaytani r rajim. This is narrated in Sahih al Bukhari from Abu Zubaydah as well if I'm not mistaken, that he
said I heard the Messenger of Allah sallallahu alayhi wa sallam start off his prayer. And he started off with the famous do that all of us know Santa Coloma will be harmed. What about a customer with the Elijah duck? wala Illa has also Billahi min ash shaytani r Rajim that this drug continued until he sought refuge in Allah subhanho wa Taala from the corsetry dawn. So that is the proof for that. The second type of is the either or the second phrasing, obviously either is the saying also Billa his Mila la mina shaytani r rajim.
I seek refuge in Allah subhanho wa Taala who is the all hearing and the all knowing from the acoustic shaytaan and this is actually narrated in the Quran in sutras are off verse number 200 sutras are offers 200 and sort of facilite verse 36, sort of postulate verse 36. Allah Spanos, Allah says in these verses, that if shaytaan comes and tries to whisper to you, then seek refuge in Allah, a Semyon a name from the curse of Satan. seek refuge in Allah is merely a name from the curse of shaitaan. And we'll go into specific meanings in a little bit to be the light Allah,
version that is authentically narrated and this is in the Muslim Ummah, Muhammad, this is in the Muslim Imam Ahmed ID 775 id 775. And this was the statement of the Messenger of Allah sallallahu alayhi wa sallam that he would say, rubella his name mina shaytani, r Rajim min Hamza, he one of the one of the that I seek refuge in Allah subhanho wa Taala, the all hearing and the all knowing from the hands of shaitaan from the number of shaytaan and the net worth of a shaytaan and we'll explain those terms in a minute. Bismillah hates Allah. So that is the third one that is legislated from the Messenger of Allah sallallahu alayhi wa sallam. The fourth and last phrasing that is legislated from
the Messenger of Allah sallallahu alayhi wa sallam is the saying Allahumma inni are also becoming a shaytani r Rajim min Hamza he one of the one of the so it changes up a little bit this narrated by Abdullah bin Miss Earth in the Sudan have we been major in the student have been major, that Oh Allah I seek refuge in You from the curses a thorn from his nefer from his homes from his nephew and from his nephew. So, now, let us start off with the wordings that are used in this Hadith, what does it mean? Although although is in the first person. So when you say are although you mean I am doing something you are I am doing any other. Any other over here means to turn back to something it means
to turn back to something. So you're turning back to Allah subhana wa tada all the beloved Aggie, I turned back to Allah subhana wa tada a semi alene a semi and unnamed are two of the names of Allah subhanaw taala. They're often paired together in the Quran. Now this pairing is a very, very powerful pairing. And the reason why it's so powerful is because it necessitates that Allah Subhana Allah sees and hears everything that we do. Now one of the greatest examples of this is that if you were to look at the story of saltalamacchia De Soto Mashallah, Mashallah. Surah number 58. If you look at the story, a woman came and complained to the Messenger of Allah sallallahu alayhi wa sallam
about her husband, and she was literally whispering to the Messenger of Allah. So I stood up, and I showed your loved one ha, she's in the other room behind a thin curtain.
She says even by putting my ear next to the curtain, I was unable to hear it. But Allah subhanho wa Taala heard her complaint from above the seven heavens, Allah subhanho wa Taala heard her complaint from above the seven habits. Now understanding this concept, it has such a great effect on an individual, the two major effects that it has on an individual number one is that when you complain to Allah subhana wa Tada. Even if it is in a whisper, even if you do not operate with your own words, Allah panatela hears the cry of the heart, Allah subhanho wa Taala knows what is happening inside of an individual. So when we say that Allah subhanho wa Taala is a Samir he hears and
understands all voices in all languages, even the cries of the heart, and even the cries of the soul. So never think that when you complain to Allah subhana wa Tada, you're complaining to a different year, but rather you're complaining to Allah subhanho wa Taala, the one that hears and understands everything. The second effect that this has on an individual is how cautious and conscious we should be when doing anything in life. That you may think that you may close a door and you know, put a ceiling on top of your roof. And you know, delete the history from your web browser that no one's not going to know what's happening in your life. But in reality, Allah subhanaw taala
doesn't need any of these things. He sees from beyond the roof he sees from beyond the door, he sees everything that you do, and he knows it. In fact, before you even do it, so when you say that Allah subhanaw taala is me and I need you all hearing on the all knowing this shows a level of knowledge that we cannot even understand
Everything that happens in our lives is due to the knowledge of Allah subhanho wa Taala. And like, unlike our knowledge, our knowledge is not necessarily accompanied by wisdom. No, not all of all of our knowledge is accompanied by wisdom, but the knowledge of Allah subhanho wa Taala is accompanied by wisdom and it was the wisdom and knowledge of Allah subhanho wa Taala that dictates your life. So things will happen in your life, you may question why you may question how, but in reality, it is just a greater scheme from Allah subhana wa Taala. So this pairing of a Samir and Eileen is a very, very strong pairing. The most vital data here is everyone's cry, and is there to help them and
unless I know what Allah sees and knows everything that we do, so no matter how much we may try to hide things from people, Allah subhanaw taala knows it well in advance and it develops a sense of consciousness, that we should be conscious of Allah subhanaw taala and we should not oppress people, because Allah subhana wa Taala is watching us. Min ash shaytani r Rajim min is from over here, as a pawn. They actually differed in terms of where does this term shaytaan actually come from and what does it actually mean? So, the first group of scholars they said the term setup on a comes from sharpener it comes from shodhana from something which is four. So when they say a baritone, they say
that the world is very very far. So why they say that the our How does this term apply to shaytaan or the devil himself? He says that he is the one who is distinct from the mercy of Allah subhana wa Tada. He is distinct from the blessing of Allah subhanho wa Taala. And this is how the term shade actually applies to him. This is how actually the term shaytaan actually applies to him. That is someone who is distant from the Mercy's mercy and blessings of Allah subhana wa Tada. A second group of scholars, they said that the word shaytaan A comes from shaba it comes from Shaka. Now when I was reading this, I didn't directly understand,
you know what the linguistic definition of it was, but from what I understood, was that this is something wasn't of itself is always angry, that constantly angry. So, you know, in human nature, we need to be provoked, and we become angry. But when it comes to shaytaan, over here, that that shutter over here, it means something that is, within of itself, always angry, so never willing to pardon, never willing to forgive. And this goes back to the original story of Adam and he believes that you know, when the story of Adam and Eve beliefs happened, it bleeds at the money salam, he sought forgiveness from Allah subhanho wa Taala. He said, in order benevolent non Sena
then akuna minal kasina Allah, forgive us and have mercy upon us and pardon us. For if you do not do so, we will surely be from the losers. But if you look at shaitaan, he went in the exact opposite direction, rather than humbling himself in front of Allah rather than seeking forgiveness from Allah subhanho wa Taala he became vengeful his dua to Allah subhanho wa Taala at that time, was Oh Allah give me respect till the Day of Judgment judgment I've been learning Allah Yeoman you Bastogne, that will not give me spite give me life till the Day of Judgment, and then his whole life is dictated by anger dictated by revenge, that I will lead astray all of the children of Adam. So this is the
second way that the the term shutaura applies to a Satan, but from what I was reading, it is the first opinion that is most correct, it is the first opinion that is most correct.
Then you move on to the last three terms Minh Hamza, he wonderful he one of the, the humps of shade on the humps of shade on this means being overpowered by sheet one. So when you say someone is possessed, it's referring to the humps of sheet one. So you're seeking refuge in Allah subhana wa Taala, from being possessed by a sheet on the number of sheet one. And number two, as you know, is the the act of blowing into something. So when you seek refuge in Allah subhanaw taala, from the blowing of shaitaan it means that I seek refuge in Allah subhanho wa Taala. From shaitaan, blowing arrogance into me, I'm seeking refuge in Allah subhanho wa Taala, from blowing arrogance into me,
this was one of the half of the book is to set one FSV and then the last one is enough Earth, and enough Earth is when someone's spit, but it is without saliva. So I mean, I don't want to do it because it's come out, but you understand what I'm trying to say. So that it is a spirit that someone spirits, but without any saliva. And this is what we've been commanded with the insula that you know, if you become distracted or you become forgetful, then you say I was a builder in the street honor regime, and you do not put on your left side. Three times you do not put on your left side, three times. This is what it's worth.
too, but the numbers over here, they say, this is the poetry of shaytaan. So, you know, the poetry of shaitaan is a very interesting concept, that and half of the book it talks about, and he says the poetry of shaitaan what is its primary purpose when people use poetry, it is to overcome things. So for example, in argument and debate, they will use poetry to overcome their opponent. Likewise, when you want to win the love of Your Beloved, you will say some poetry to them, and you know, they fall in love with you. Now, over here, the same concept applies the poetry of shaitaan is that he uses his tools and his tactics to beautify the Haram to you. He uses his tools and tactics to beautify
the Haram to you and to make ugly to you the hideout and to make ugly to you the highlight. So when you seek refuge in Allah subhanho wa Taala from the netlist of shaitaan. It is to seek refuge in Allah from the things that he beautifies which are impermissible and the things he makes ugly, which are permissible from the things he makes ugly, that are permissible and
seeking refuge in Allah subhanho wa Taala. from seeking refuge in other than Allah subhanho wa Taala, seeking refuge in a loss in other than Allah subhana wa Tada. So it's the other big lady la incertitude Jin, Allah subhanho wa Taala mentions over here, that there was a group of men who sought refuge in a group of jinn, they sought spiritual refuge in a group of jinn. So to understand this concept, I want you to imagine that you're in the middle of Arabia, and you're traveling by night, and you come to a valley over here,
and all of a sudden you start hearing some sounds. And we're not talking about the howling of a coyote. We're not talking about the presence of other animals, but it's as if someone's whispering in the back. So now what do you do in this situation? From our understanding, we seek refuge in a lot you set out to be like a ministry technology, but during the time of the Bedouin Arabs, they wouldn't seek refuge in Allah subhanho wa Taala, they would seek refuge in the jinn of that valley. So the jinn that were looking in that area, they would seek refuge in the jinn. So sometimes they would sacrifice an animal for that gene. Sometimes they will do other things with that gene, but
they will seek refuge in that region. And this is what Allah subhanaw taala refers to in sort of jinn, verse number six, but Allah subhanho wa Taala tells us what their conclusion is, he tells us their conclusion. For example, do hombre haka that Allah subhana wa Tada, increased them, and not a haka. Now, this is another interesting word in the Arabic language, or haka over here refers to one of two things. Number one, what haka means it increased the jinn in their arrogance. So the jinn considered themselves more powerful than they actually were. So to increase them in their arrogance, and in
and in terms of the human beings, it increased them in their dependency of the jinn, and increased them in their dependency of their jinn. Meaning that their hearts became attached to the jinn, thinking that was the only the gin that could protect them thinking that it was only the gin that could protect them. So this shows us the impermissibility of seeking spiritual refuge in other than Allah subhanho wa Taala. So that is why when anytime someone becomes scared, always seek refuge with Allah subhanho wa Taala. And this is something you know, even important that we should teach our kids that naturally when our kids they get scared in the middle of the night, they call out, you
know, to their parents, they'll say, Oh, mama, oh, Baba, to call them to come here is perfectly fine. But you should instill in their hearts, that your natural reaction to be returned back to Allah subhanho wa Taala to develop that dependency on Allah subhanho wa Taala alone,
which leads us now into a couple of issues, which leads us into a couple of issues. And then we'll conclude at the times of when it is legislated to say I was going to cheat on origin. So the first issue is that is it permissible to use another name of Allah subhanaw taala inside our the Billahi min ash shaytani r rajim, instead of the name of Allah? And the answer to this is yes, the answer to this is yes. And there's many, many proofs of this. The first proof of this is if you look in Santa Maria, if you look in Santa Maria, you will see that when the angel came to Maria, and she became astonished that Who is this strange man that is coming to me? What did she say? She said I owe the
better off man, that is seek refuge with a rough man. I seek refuge with a rough man. Number two, you have the hadith of
Sorry number two, you have the last three sorry the last two students of the Quran that our spine what Allah teaches us call, say, our although Berra bidness I seek refuge with the Lord of all of men and you know human beings. So this shows us the permissibility of using other of our last names.
second issue over here, instead of using a name of Allah subhanaw taala can we use one of the attributes of Allah subhanaw taala can we use one of the attributes of Allah subhana wa Tada. So, for example, seeking refuge in the Koran, or seeking refuge, in the words of Allah subhanho wa Taala This is authentically narrative Sohail Bukhari as well. That folder bin takim. Remember the story of the Bedouin Arabs I was telling you, she came to the Messenger of Allah Azza wa sallam, and she said Jada Salalah when I go to these areas, and I travel, I become overwhelmed by fear. So teach me what I can say, to take this fear away. So the Messenger of Allah sallallahu alayhi wa sallam said, that
if you enter a place and you feel afraid, and you do not want to be harmed by its evil, then say the following are all do because imagine a time man I mean, surely masala I seek refuge and the perfect and complete words of Allah subhanho wa Taala from all evil that was created from all evil that was created. So the scholars use this hadith to prove that you do not only have you can it is permissible for you to use other than the name of Allah subhanaw taala in terms of his attributes, or the Quran itself, in terms of his attributes, and the Quran itself.
So now let us move in terms of reciting the Quran. When should one say are also Billahi min ash shaytaan ology. So if you were to look at the verse that we've been discussing this whole time, which is the 98th verse in Surah, 16, in certain nahen, what Allah subhanho wa Taala tells us, what is the correct term for iron first David Billahi min ash shaytani r rajim. Now over here, if you look at this wording corruptor indicates the past tense, it is not the present, nor is it the future, but it is indicating the past tense. So when you have read the Koran, then seek refuge with Allah subhanho wa Taala at that time, and this brings us to our first opinion,
first group of scholars, they said that you shouldn't say Billahi min ash shaytani r Rajim when you begin your recitation, but rather they said you should say our although Billahi min ash shaytani r Rajim when you conclude your recitation, because this is the exact wording of the ayah, that when you have completed or you have finished in the past tense reading of the Koran, that is when you should say also Billahi min ash shaytani r rajim. And this was the opinion of Abba, whatever the Allah one, this was the opinion of Mohammed even Syrian, this was the opinion of though the VA Harris
and some other scholars and some other scholars. Now what was their reasoning behind this, the reasoning behind this? They said the textual reasoning is just as we have mentioned, that Allah subhanaw taala uses the past tense. So this indicates when you have completed reciting the Quran, this is why you should do it. But in terms of the spiritual effects, why would you spiritually seek refuge in Allah, after you have recited the Quran, they said, For that, we have three reasons as well, we have three reasons as well. Number one, this is to make sure that a person does not become impressed with his own recitation. So shaytan will come to him and make him get impressed with his
own recitation. So he seeks refuge in Allah after his recitation, so that this doesn't happen. Number two, it is to make sure that he can accumulate the maximum amount of benefit from his recitation. So it is only after a person has recited that they ponder over what they have recited, and if Satan comes into play at that time, is going to minimize and decrease the benefit. Third, think that the Quran be preserved. So as we know, one of the attributes of shaytaan is that shaytan wants to make you forget, as as mentioned, in certain locales, that how did they forget? It was shaytaan that made them forget when they were on the boat. So one of the attributes of shaytan is
that he wants to make you forget. So now that you finished your recitation of the Quran, seek refuge in Allah subhanho wa Taala. So that recitation does not make you forget. Now, if you look at this explanation, you think to yourself Subhanallah, what a strong, you know, defense of this opinion. But then when you look at the other side, you see that this opinion completely gets annihilated and destroyed.
There is a actually age Ma, you know, amongst the predecessors, there's consensus amongst the predecessors, that the it's the either or statement of our balance sheet and others
Jim should only be said at the beginning of the recitation of the Quran. And this was narrated by Imam of poverty. This was narrated by Emanuel portobay. This was narrated by Ibn katheer. This was narrated by Mohammed amin smpt. All of these great scholars, they narrated each map. So they said, As for these individualistic opinions, we say one of two things, either it is not authentically attributed to the likes of Abu huraira, and the likes of Mohammed bin city, and the likes of Tao, the Vahidi. That's number one, or number two, we say that this opinion is shot, that they actually held these opinions, but it goes against the overwhelming majority of scholars and evidences that
you know, we do not even take it into consideration. The strongest evidence is that these people used is that they say, let us go back to the actions of the positive Salaam and the companions, every single time the process of him sought refuge in Allah subhanho wa Taala, before reciting Quran or when reciting Quran, it was always at the beginning. And we don't have a single narration that shows that the Messenger of Allah saw them recited it at the end, and not a single narration, saying that it is recited it at the end. And they responded that all of these claims that you have made in terms of spiritual benefits that you know, so that you don't get impressed from your, from your own
reputation, that it continues to benefit you, even after you finished, or that it helps you preserve the Koran, saying it at the beginning does not contradicted that, that even you know, seeking refuge at the beginning of your recitation, it will still protect you from the whispers of shaitaan. So you don't become impressed with your own recitation, it will help you to benefit from you know, understanding the Quran, because the whispers of shaitaan will still not come. And number three, it will help you to preserve the Koran because the whispers of Satan still want to be there, and he won't be able to distract you. So for you to specify that you should only say that the ending is
irrelevant, because a person can seek refuge in the beginning, and it would still have the same effect.
We move on to what is the ruling on saying I would be lying in the street ontology before setting the Quran and will conclude in three minutes with each other, even though we won't finish everything. But it's not fair to elongated. The ruling on saying our Billahi min ash shaytaan ology.
Two main scholars of Islam held the opinion that it is compulsory for you to do so. This was a bin Hassan, and apart the student of Ibn Abbas even has them and I thought the students have given us the proof they used for this was the verse in the Quran itself. There is a principle in Islamic legislation. And I'm not really up to the job that he commandment necessitates an obligation. So just so that you understand this properly. Imagine your parents, your dad says to you go and take out the garbage.
So when you're says when your dad tells you go and take out the garbage, do you understand from this statement, that this is something which is recommended for you to do? Or do you understand for me that this is something you have to do. Obviously, you understand for me that this is something you have to do. So similarly, when Allah subhanho wa Taala gives you the command to do something, it is meant to be understood as an obligation until you have a proof to understand it otherwise. So now again, you have a big problem here. Only two scholars of Islam are holding this opinion. What lies on the other side, again lies on the other side is the overwhelming majority of scholars. And again
they narrow it it's not that again the ruling on saying I was a bit lacking in the street ontology, before you recited the Quran is that it is merely recommended. Is this merely recommended from the proofs that they used from the proofs that they used? Is that how many times the Messenger of Allah sallallahu alayhi wa sallam recited karate but he didn't say how to below him the sheet on origin before it from them is the the hadith of Abu Salah Sharia law one when he was asking for the greatest surah in the Quran, the Prophet sallallahu alayhi wa sallam started reciting al hamdu Lillahi Rabbil aalameen or Mandara him without saying I was building this eternal gym and without
saying Bismillah R Rahman r Rahim. So again this hadith is going to come up next week. We'll talk about it in particular, but this shows you the permissibility of reciting the Quran without saying I will be lacking this eternal gym or without saying Bismillah R Rahman r Rahim. But it is a practice we should not abandon because again if you see the effects of it, it is something that not should be that should not be abandoned. So next week with the lights Allah will talk about the places where it is recommended to stay out of the building the sheath on origin is not only when one recites the Quran, but likewise when one becomes distracted in Salah you should say. Likewise, when one wakes up
from a bad dream, you should say it and altogether there are about 10 places where it is legislated to say it so we'll discuss that
Next week, and likewise next week we'll discuss the bus mela or the single Bismillah R Rahman r Rahim. And we'll actually begin with sortal Fatiha as well. semantical law behind the shadow law in the land a stockbroker or to a lake.
To what time?
Okay, so let's see, let's have a vote here. How many people would like you to stay at eight o'clock that eight o'clock is most convenient for them?
For you guys, okay, how many people think we should move to seven or 730? Raise your hands.
Okay, so there's more people. Now let's get even more specific. How many people say seven o'clock? Raise your hands.
Which one what's happening, man?
Sorry, it's a move to Tuesday. I think up until Ramadan, we're gonna keep it on Wednesdays. And then after Ramadan, we'll be having 200 calls inshallah. One on Friday nights and one on Tuesdays or Wednesdays and so now we're not changing the time.
Okay, so she Fatima spoken? No worries, that's perfectly fine. If we're talking about the virtues of the Koran, how can you cut off a Koran class for it? They tell us to stick at eight o'clock next week within lights Allah. And we'll continue from there. We'll also take questions for five or 10 minutes. Why don't you will do this? I'll take the first three questions, whereas the first three questions, we'll answer them and then we'll conclude. Go ahead. Number one.
Excellent. So linguistically, when Allah subhanaw taala
actually what what are you talking about right now?
Okay, so you're saying that this should be done in the end? So are you proving Are
you saying how do you understand it?
Okay, how do you reconcile between not seeing it at the end, first of all, is the Amal of the of the seller in the process set up that, you know, they always recited it at the beginning. So that's the strongest point within of itself. But from a linguistic perspective, just because something is mentioned in the past, it doesn't mean that it's not present, or it's not a commandment. Like as you were coming to sort of it, you'll see that even when Allah subhanho wa Taala says Alhamdulillah, right and hummed over here, this is a noun, which is irrespective of time, right? a noun has no relationship time, it's only the verb has a relationship to time, but you will see that the seller
understood this noun to be a fair llama, they understood it to be f medela. So now, these sort of linguistic nuances are understood by the specialists of the language. Now there are many instances in the Quran, where Allah subhanaw taala will use the past tense to indicate the the present or the future and generally speaking, the future and the present they actually go hand in hand so it's past and present only. Now in terms of instances that I can think of where Allah subhana wa Taala uses the past to indicate the present Can anyone think of
exactly so when Allah subhanaw taala commands you know the making of will do that it was actually in my head exactly look at the making of will do that Allah subhanaw taala says that if you stand up for Salah then make will do so meaning that once the solo has been established, then you should go make wood right this is the literal interpretation of the matter. But over here, the set of the industry know that before you go for Salah, that's when you should make whether or not after you perform the Salah. Right. So this is like one of the examples. So the the past doesn't necessarily necessitate the past, but it can include the future or present as well. While the hotel and I think
have some more examples for you, so it's channel number two.
lifestar kumala. eto? Yes, exactly. So your question
How do you tactically exit so firstly is the Hadith the what they call Hadith, the Akasha.
In this Hadith, the Messenger of Allah sallallahu alayhi wa sallam said, there are three groups of people that will enter gender without his app. And these are 70,000. The number from these three people is like a star cone so they do not seek Rokia. We'll get to that in a second. What are your thoughts, your own and they don't believe in good or bad omens. You know, in Western culture, if you crack a mirror or step on a crack or, you know, throw salt over your shoulder, it brings good bad fortune. They don't believe in these omens. And number three,
They don't do cauterization or branding with fire, you'll notice that in a lot of cultures, especially in the east, they'll take iron ore metal, they'll put it in fire, and then put it on the human being this either for leprosy or to take away bacteria or those sort of things. islamically this should not be done. So that's what the second tour referring to. But now, yester Kuhn, what does this actually mean? The scholars differ into two major opinions over here, opinion number one is that is it is Rokia zero Sharia meaning that it is rokeya not legislated by the Sharia. So you will see that people will come with a formula p will come with conditions that have weird letters
and weird numbers and say weird things that don't make sense. So this is rocky a little shorter than these people, you know, this will expel them from this fault of things. A second opinion and this is like a weaker opinion. But here the publisher said them said they did not ask other people to do to Kiana Mila yester cone, so it didn't mean that they didn't do it on themselves. But they didn't ask other people to do it. So they said that from the 70,000 people is that they did rocky on themselves. And they did Rukia upon others, but it was never an actual command. It was never an actual command. So they never said you know, can you please come and perform Loki upon me, but
rather, you know,
it was something that was understood. Now, in terms of this second opinion, obviously it goes against clear incidents in the life of deposit setup. So they said that even at the time when deposit, saddam did this, he was already exempted from this like he's an A B and A messenger. And if you look at the wording of this Hadith, this hadith concludes what Allah be him yet avacado that they have the utmost complete trust in their Lord, but and who can have more complete trust than others messengers are set up. So they said that he was exempted from from this
hadith itself. But obviously this form of, you know, arguing back and forth is very weak. And Allah knows best is the first opinion that seems most strongest. And that is that they didn't use Rokia, which was vital Sharia. Now this hadith ends off very beautifully. So after this, he concludes a young boy by the name of Akasha. He says, Dr. rasulillah, make dua for me, that I am from these people, you know this, you would think that this is something obviously that any companion who hears this, he will do this, but amazingly, it was a young boy, that it came to his intention that they came to his attention. So you say the other salami offer me the bosses, it makes it hard for him.
Now all the other competitors, they see this, and like, Whoa, we just missed out on the lottery.
So they're like you're a big draw for us. And then they have that famous statement, subaqua Akasha. And they'll use even the Arabs in our times that you know, someone else preceded you and something they'll say subaqua Okasha, just to indicate the way that you've been proceeded. We have last question, was it you go ahead?
Okay, in this situation, it honestly depends how bad the whispers of shade are. So nice to see is really distracting you badly. At that time to stop secrecy, I was willing to stand up and spit on your left, and then continue. But I will be very careful of doing that. That if your hair is not strong, you're going to get stuck in that situation. So notice how strong your hip is in that situation. Number two, if it's just like, differentiate between the whispers of shaitaan and the natural thoughts of the mind. So for example, you're reciting a sutra, you remember the wordings of the sutra, you start pondering off somewhere else. So it's not really the whispers of shaytaan. But
it's your mind wandering off track. In this situation, you wouldn't say I was a bit lackluster analogy, but rather, you would just go back and try your best to focus on the recitation itself. So firstly, differentiate. One is it the thoughts of your mind or the whispers of Satan? Number two, is focused on how strong your recitation or your memorization is, if it is strong, go ahead and do it halfway in between, if not, find the point where you can stop and you're comfortable with, then seek refuge in at that time, and then continue with nightowl.
Because that's what the Messenger of Allah sallallahu alayhi Salaam taught us to do. He said that if you if the whispers of shaitaan come to you, then say I was willing to cheat on him. And not like physically spit, no saliva, but dry spit
like that three times to your left, and then continue with your recitation. And inshallah we'll cover that in detail next week. It was nighttime. So we'll conclude with that Chuck and lock him to all of you for attending. And hope to see you guys next week. So that he can welcome to LA he