Suhaib Webb – Ibn Juzay’s Introduction to Tafsir Part One Revelation & The Division of the Qur’an
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Heart check ins, alhamdulillah.
We hope that all of you are are
doing well.
And then secondly, let's start inshallah,
this text that we're gonna be going through,
and this is, of course, an unedited translation.
So,
forgive any of the jankiness that may be
there, but Imam Ibn al Juzay was an
Andalusian scholar.
The PDF there is in
the chat room,
who, subhanAllah, he was a polymath. He wrote
in every subject, whether it was fiqh, whether
it was tafsir, Arabic language,
you know, just so many different things he
did Masha'Allah.
And his tafsir is really taught as a
as a beginning tafsir. So what I plan
for us to do,
exclusively
with you guys every Wednesday Thursday night, excuse
me, at 11 PM
is to go through, first of all, the
traditional way of teaching tafsir, as I said
earlier, was to introduce the foundations of tafsir,
the foundations of the Quran.
What are the things that I need to
know before I walk into the science?
The second thing is after that, and we
don't have time to do this, but we'll
try to inculcate it a little if someone
would actually like an asr, we went through
every word of the Quran.
And then someone would take kind of like
a broader tafsir.
So what we plan to do is go
through the ul Surah tafsir
that he mentions, and he mentions 12, but
we're going to touch on 8.
And then
we'll go into Surat of Fatihah.
And after we finish the 1st chapter of
the Quran, we'll take the last 10 chapters
of the Quran, 12 chapters of the Quran.
And then we'll take Surat of Hujurat.
Alhamdulillah. And for those of you who are
trying to learn to read the Quran, my
teacher,
actually, Sheikh Doctor. Muhammad Abu Fattuh is going
to start a class on SWISS,
on the foundations for reading the Quran. So
you can take that Tajweed class that I
have up to Afatul 'atfal,
the small small poem that I've been covering,
but then also that course with him and
he's a master of the Quran, Masha'Allah.
Very, very, very, like,
great
knowledgeable person of the science of reading the
Quran. So as I said earlier, the word
Quran,
there are two opinions about this word Qara'a.
One is to bring 2 things together. So
Allah says
right? The menstrual cycle of a woman
is The other is that the Quran comes
from a word which means to recite. And
some scholars brought both words together because when
you recite, you bring together letters and words,
and you and you express them in complete
thoughts.
Theologically, the Quran is what was revealed to
the prophet Sallallahu alaihi wasallam,
which
its recitation can be used in salah. So
that's what makes it different than the sunnah
and hadith,
and who begins with Surat Al Fatihah and
ends with Surat Al Nas.
And has been passed to us through what's
called a tawatur.
Tawatur
means that so many people passed it in
the way that it is that it's impossible
for there to be like mistakes or
a lie. And
in in in Islamic thought, we have what's
called
which means when something has been passed down
by so many people in a given era,
like all the Sahaba
and their students, right,
then it's impossible for it to be like
wrong
or related to us incorrectly. And most importantly,
we believe that because
in 15th chapter of the Quran, Allah says
We reveal the Quran, we will protect the
Quran.
What we're going to go through tonight are
the first two foundational principles for understanding the
Quran.
And the first is the actual revelation of
the Quran.
And then the second is a
division of the chapters of the Quran. And
so each week for the next few weeks,
we'll go through
1 or 2 of these foundations.
And then once we finish them, then we'll
move on to
Surat al Fatiha. Insha'Allah, Insha'Allah. Do you have
any questions about this before we start? I
plan to also put together a syllabus
and I'll post that on a Google,
like, classroom,
that I think we can use privately, hopefully,
for
for this class, so you'll be able to
follow along. So are there any questions about
this before we start? Insha'Allah.
Awesome. Awesome.
So the first foundation that he talks about
in his tafsir, and this again is the
name. I changed the name here because
I I abridged
it. His is
right.
The the easing or the the easy process
of understanding the foundations of revelation. I kinda
changed it to mukaddimat tasil.
So the first thing that he talks about,
and this is gonna be important like, if
you're a new Muslim, especially,
it's going to be going to be important
if you're a teacher,
if you're
a youth director,
if you're an imam,
and just someone who wants to have a
better like, how do you create
a intimate relationship with the Quran?
Like, how do I feel like the Quran
is like my boy? You know what I
mean? How do I create that relationship?
Quran is someone something that I can go
to. Imam al Busti,
he was a great scholar from Afghanistan. He
said,
And if anyone wants to write in the
notes some of the things I'm saying in
the chat, feel free to do so.
Imam Al Busti, he was from Afghanistan, he
said,
He
said, you know, you should cling to the
the Quran,
clean, use your hand and cling to it
with all your might.
Because it will be your support when all
other supports are gone.
Saidna Shaltimi, he said he
said you should know
In his poem, Imam al Shatibi, he said
that, you know, you should know that the
Quran, that the rope of Allah is the
Quran.
And you should cling to this rope,
with all your might. And you should you
should make jihad
to have a relationship with it. That's why
the Quran, the verse
where Allah says you should make jihad with
it.
Ibn Qaym said it is the Quran, like
you have to struggle to have a relationship
with the Quran. It's a form of struggle.
It takes effort. There is a beautiful narration
of Sayyidina Nabi
which says,
Al
Quran which says that the Quran is the
rope of Allah which extends from the heavens.
And one side is being maintained by Allah
and the other side is being maintained by
you. So it's important for each and every
one of us
to have an intimate relationship with the Quran.
And unfortunately, that gets lost,
in some
for a number of reasons,
which is extremely concerning,
you know, and one of the biggest challenges
was mentioned by Mohammed Assad,
who said that
when the Quran is reduced to a cultural
relic
or simply
an a lens for romanticized
historic reflection,
the Ummah is going to be lost.
The third problem is that people recite the
Quran only for Baraka
for Baraka. You know, I read it, it's
Baraka Baraka.
But we forgot that the Baraka of the
Quran comes from following the Quran.
And what's called Istanbul,
to extract
ideas and strategies and thoughts. The Quran is
Bahr, is an ocean.
So instead of just reducing it to a
simple moment of selfish religious blessing,
the greater role that we have and a
greater responsibility we have is to find the
intersectionality
between the Quran and our lives. And if
we don't, we're going to suffer. I remember
after 7/7,
there was a brother, SubhanAllah, who his
after the bombing in London in 2007,
his neighbor, they lived in a Muslim neighborhood
where the bombing happened, And his neighbor asked
him for a copy of the Quran in
English, so he gave it to him. And
that neighbor, he finished the Quran in 2
weeks.
Then afterwards, they had a party for his
neighbor. And as they were having the party,
his non Muslim neighbor, who finished the Quran
in English in 2 weeks, he said to
my friend, where's the second book? He said,
no, there's no second book. He said, no,
there has to be a second book. He
said, why? He said, because the people in
this neighborhood, they don't follow this book.
They live according
to another book, SubhanAllah.
So what this approach that we're going to
engage in now does is does not allow
us to reduce the Quran
to a cultural rhetoric,
a lens for simple romanticized
originalism, if you will,
going back to the original times
and making that romanticized.
And the third is reducing the Quran to
Barakah.
And what I mean by Barakah is a
a imaginary Barakah. Whereas the Quran, the primary
goal of the Quran
is to extract lessons and meanings
and implications
of the Quran in our lives.
So the first foundation that we're going to
talk about
is the revelation of the Quran.
And Imam Ibn Juzayi, he says Allah Subhanahu
Wa Ta'ala began the revelation to the prophet
in Mecca when he was 40 years old,
and it continued through the hijrah, his migration,
and up until he passed away in Medina.
Sallallahu Alaihi Wasallam.
The total period of Revelation was 20 years.
Of course, we know the strong opinion is
23 years.
It is reported that was also 23 years.
The difference is based on religious scholars disagreement
on the date of the Prophet's death,
Sallallahu Alaihi Wasallam. Was he 63 years old
or 60 years old? The majority
of Mu'arriqin,
the historian state that he was 63.
Sallallahu
Alaihi Wasallam.
How was the Quran revealed to him? This
is very interesting. At times Allah would reveal
an entire
Allah revealed an entire chapter to him.
Sallallahu alaihi wa sallam like * Fatiha.
And at other times He
revealed different verses
to him like, No fear the day when
everything returns to Allah.
And the Prophet would organize
those verses according to and chapters according to
the direction
of Sayyidina Jibril
The history of revelation,
the first part of the Quran revealed to
him was the opening of course,
recite in the name of your Lord. And
then
Oh, you who are covered when he went
to his wife and said cover me cover
me.
Stand and warm.
And then Surat Muzamil. And it's interesting if
you look at the first three chapters of
the Quran, you find 3 important themes.
Number 1 is, sota alaq is the need
to learn.
Number 2, sota Muldathir is the need to
speak truth to power,
And Sultan Muzammel is the need to stand
and worship.
And these really, these first three chapters worship
here
And worship here meaning in the all of
it is worship, meaning in the specific
sense like praying and being someone who has
this takar with Allah
Subhanahu Wa Ta'ala. So salt Alaaq
is telling us
right? Recite and not only learn, this is
very beautiful, as we talk about *'ala maybe
in the future.
Don't just learn,
but learn with morals and ethics. Ikra billah.
Read with the name of your Lord. So
your knowledge has a moral compass.
Number 2, is
to stand and speak truth to power. The
office of prophethood
is found at the feet of those who
stand for truth.
And the third,
the office of prophethood is about worship. So
now we see sometimes the divide in the
Muslim community between the activists
and quote unquote the religious scholars or the
the worshipers, whereas subhanAllah,
the first three chapters of the Quran
marry all these
knowledge,
information for transformation,
dua and speaking truth to power,
and worship.
Iba'd.
Masha'Allah.
So first to assert Al Alak,
then and
then
And here you can see I I numbered
them for you so you can find them
here.
And Sultanul Zama is considered the first entire
chapter sent to the prophet sallaihi sallam. Some
said, Asari Sultan Muldathir was the first
chapter revealed entirely to the Prophet while other
religious scholars said it was Al Fatiha.
They said the first opinion is correct because
of this authentic narration.
This is the narration of Sayda Aisha radiAllahu
ta'ala Anha
who
here in this long narration,
you know, says,
you know, until the truth came to him
while he was in the cave of Hera.
And what was he doing in the cave
of Hera?
The narration of Buhari kanyatahannaf
He was
recognizing Allah's oneness
and
and and magnifying Allah Subhanahu Wa Ta'ala.
The angel came to him and said, Iqra.
And the prophet said, Ma'ana biqari, I can't
read. Then he said it to him 3
times,
and he grabbed me and he squeezed me,
he says until I felt I couldn't bear
it anymore and then finally,
And then of course he went,
after this to his wife, he was shaken
and he said,
cover me cover me and then Allah Subhanahu
Wa Ta'ala revealed
to him,
salallahu alayhi wasalam. The last part of the
Quran revealed to him
as a complete chapter was Suratam Nasr.
Some scholars contend that it was verses in
the second chapter of the Quran that prohibit
interest in in Surat
Al Baqarah
while others said it was the verses right
before that, the one that I mentioned earlier
with Taqul Yamah Torjauna Fihi Illallah.
And also the footnotes, you're gonna find some
some notes about like Aisha when she was
born when she died. Most of the footnotes
in there, you're gonna find her written this
way. So So hopefully they'll be helpful for
you Insha'Allah.
The compilation of the Quran during the Prophet's
lifetime, the Quran was dispersed into different pages
and in the memories of the Sahaba
until the Prophet's death. The first person to
compile the Quran was Saydna Ali
In Sayida'ari, he actually compiled the Quran in
chronological order.
SubhanAllah.
And that that that copy of the Quran
existed for a number of centuries
and it had his notes
and it was lost. And as far as
I know, I think it was lost
when the tartar came into Iraq and ransacked
Baghdad.
But Subhanahu Waite was lost. And look what
Imam Ibn Juzay says, if that copy was
discovered, the knowledge in it is immense.
So the first person to actually compile the
whole Quran,
was Sayyidina Ali radhiallahu anhu in chronological order.
Order. And I remember when I lived in
Egypt, there was actually a PhD done and
then it was published of a person who
did tafsir.
He did part of it, I think as
a PhD, but then it was initially completely
published. He did tafsir of the Quran in
chronological order. It's really cool.
When the army of Musailema Al Khazab killed
a large number of Sahaba, and here at
the bottom, you'll see who was Musailema
ibn al Habib.
When the army of Musailema killed a group
of the companions who were masters in the
Quran recitation. Here we see something.
That even though they were scholars and they
were activists, it didn't, scholars and saintly people,
it didn't keep them from going and fighting.
It didn't go and keep them from being
people on the front lines to defend the
Muslims.
You know, knowledge should never be used as
an excuse
not to stand for what's right and not
to be the first
to
be at the defense of the Muslim community.
Allah
says,
How many of the prophets righteous people fought
with him?
So a large number of false and scholars
of the Quran, you know, nowadays,
you know, the way sometimes that
people of knowledge are lauded and treated is
unacceptable
in our tradition. We don't disrespect
scholars,
but also we should not,
over
embellish
anybody's
praise. I had a teacher once from a
Yemen
and people used to praise him all the
time. And he said, you know, and he
quoted the hadith of the prophet sallallahu alaihi
wasallam that said, if you say Jazak Allahu
Khairan to someone, this is the best thing
you can say.
Like there's he said, there's no need to,
like, extol my virtues in this way. It's
not good for me spiritually.
So SubhanAllah, in the early days of Islam,
who was it that was dying defending the
Muslim community,
were the ulama
and the huffaf.
So Sayidna Amar'at Nukhtab Radiallahu Anhu, he came
to Sayidna Abu Bakr,
and he
he mentioned to him, you know, that we
should compile the Quran in order to protect
it from change. And here, for those of
you who take with me, and I'll talk
about this in the future,
We see that Umar Al Khattab
is suggesting something for which there is no
clear text.
There's no text of the prophet that says
you have to compile the Quran.
There's nothing in the Quran itself that says
you should compile the Quran,
nor are there specific directions
on how to chronologically
or otherwise compile the Quran.
But Saydna Amar is not acting on a
specific text,
but he's acting on
the general benefit for the community, Al Maqasid.
This is one of the first fatwa
after the passing of the Prophet Sallallahu Alaihi
Wasallam, which we
say is a given on the
philosophical goals of Sharia.
And what are those those legal philosophical goals?
One of them is to protect the religion.
And that's why Abu Bakr initially, when Sayidina
Amr Al Khattab comes to him, he doesn't
agree with him. And that's the second lesson
we take from this moment
that conflict can also be beneficial.
That's why
NYU,
we have a course, it's not called conflict
resolution,
it's called conflict transformation.
How do you how do you guide conflict
in a way that it can be transformative?
So Umar ibn Khattab is coming to Abu
Bakr, and he doesn't have a specific verse
of the Quran
or Hadith,
but he's acting on what's called at Maqasir
Sharia.
What is gonna be a benefit for everybody?
What is going to bring benefit
and protect
the faith
and serve the community. SubhanAllah.
So Abba Baqarah, he commanded it to be
collected yet its chapter was not in the
order they are in today. It's very important
that you understand this. The order of the
Quran that you have today happened during the
time of Uthman ibn Affan.
Right? The order of the Quran, Fatiha Baqarah,
Ari Imran, Nisa, Ma'ida.
The strong opinion is that as we'll talk
about, this happened in the time of Sayna
Uthman ibn Affan.
Some people said it happened in the time
of the prophet but it's not a strong
it's not a strong opinion and it's not
supported by the historical record. But the point
here is that Abu Bakr and Omar, Omar
comes to him acting on
the Maqasid
Sharia, like now when people said we should
close
the masjids for salah, we should close the
masjids for Jumu'ah,
those great ulema,
you know, we should avoid congregational acts of
worship, even janazah.
There's no specific text for this. These are
fatwas based on Maqas al Sharia, the objectives
of Sharia.
And there's training for this. Our last year
in Ezzar,
we were taught how to employ,
Maqasid Sharia in fatwa,
the objectives of Sharia. And many times we
have a large number of converts with us
tonight.
A large number of the Fatawah, religious
answers
that converts need are going to be really
generated by the overall benefit of the objectives
of Sharia.
So Omar reacts,
they differ,
but they differ with etiquette.
And then
said that Abu Bakr's heart, it it it
gave in to the suggestion of Sayidina Umar
as did the Sahaba
to compile the Quran in order to protect
it from change. So Abu Bakr commanded it
to be collected. And this is a third
lesson we take
that the Aqidah of the Muslims
was not one of
fatalism.
Well, you know, whatever Allah decrees, Allah said
he's gonna protect the Quran. So why we
even have to protect the Quran, right? They
could have said Allah says indeed we'll protect
the Quran, why do we need to protect
it? So we learned something,
that the promises in the Quran for things
to happen should not be used as excuses
not to work for those things to happen.
That's not how it works.
So even though Allah says we promise to
protect the
Quran still the early Muslims understood
that the promises of Allah existed, and this
is an opportunity to reap the rewards and
blessings of that promise. That's why we say,
if you see the opportunity
to fulfill the promise of Allah,
cash in
the opposite. They didn't use it as an
excuse.
They saw it as a, as a, as
an opportunity and motivation.
So
Sayidina Abu Bakr, he ordered the Quran to
be compiled.
Yet his chapters are not in the order
they are today.
That copy that Abu Bakr compiled
went to Omar,
and after Abu Bakr passed on, and then
finally to Omar's daughter, the wife of the
prophet Hafsa and something in Quranic studies,
especially in Kara'at, and we don't have, well,
maybe we'll talk about this in our Tajweed
section on SWISS
is the role that women played in the
preservation of the Quran and the Kira'at
is incredible.
And even in Hadith, you know, Imam Adha
Habib said, there has never been in history
a woman liar of Hadith.
Never SubhanAllah.
And during that time, pages of the Quran
written by the Sahaba spread across the Muslim
world. So the Sahaba would consult
the nussgha,
the copy of Hafsa,
write it down
and then check it and then go.
And I actually saw this with my own
eyes, the teacher who I memorized the Quran
with from Sunnah.
He told me that years ago in Sunnah,
you know, books
in those
60 years ago were still rare.
So there would be one copy of the
Quran in the Magdala
in the school that everybody would write from.
Following like this old system SubhanAllah.
So during that time, pages of the Quran
written by the companions spread across the Muslim
world with slight differences.
Concerned, Josefa
ibn Yaman, the secret keeper of the prophet
encouraged
Sayduna,
just one second. Let me do this.
Say that Uthman ibn Affin,
he encouraged him to compile the Quran again
in order to unite people on the Quran.
And here's another lesson that we take. Now
what he means by slight differences is in
the notes, the footnotes of the Sahaba
that they would write in the Quran. People
began to confuse them
with the Quran
and their Tasir.
So Sayidna,
Hudayfa,
he encouraged Sayidna Uthman ibn Affan
to compile the Quran a second time.
Why? For the unity of the Muslims.
To preserve the Quran and also to preserve
the unity. And here we can learn something,
especially for scholars of fear and teachers of
fear. You know, if you if you're just
going to stick with your meth habit, you
know it's going to create disunity,
then you should give the opinion that brings
unity.
As long as it's correct.
Look at the Hanbali Mahab
who they say you have to see the
moon, right, for Ramadan.
But subhanAllah,
listen to this beautiful opinion in their methad.
If you know that you saw the moon
and you went back to the majority of
the Muslims and you told them I saw
the moon. And the Muslim majority said, no,
you didn't see the moon. They said the
the best thing for you to do is
stick with the was stick with the Jamah.
For
why? To keep the Muslim community together. Now
people find
religious utility
in saying because I've created differences,
this is the sign I'm on the truth.
You Allah.
Look at Hudayfah ibn Yaman.
Says we should even though the Quran now
is protected,
he said we should compile it again and
send copies of the Quran
all over the Muslim world to keep Muslims
together.
The unity of the community, SubhanAllah.
And that's why,
if you're Maliki you know, in the Maliki
Math tab, it's Makru, we don't say
But look at Imam al Masri who was
from Southern Italy. We ask a lot to
bless the people of Italy and protect them.
Imam al Masri from Masara, which is is
still in southern southern
Italy,
who, subhanallah, he he he
when he came to
a part of the Muslim world,
where
people, they were they were reading,
the,
Fatiha
with Basmala.
So he, subhanAllah, he he he his student
came to visit him.
Imam al Nasrid, who was great a great
Maliki jurist. And when Al Masri led Salah
in that city which was primarily Shafi'i, the
Shafi'i they say you have to read Basmala
in Salah.
He said Al Masri, he said Bismillahir
Rahmanur Rahim Alhamdoo.
He said after I went to my said
Sheikh
in our Mathab, it's Makru
to read Bismillah.
He said, yeah. But it's an obligation
to keep the Muslims together.
And these people,
if you don't read the Basmalah and Salah,
they're gonna it's gonna create disunity.
Look at Imam Ibn Taymiyyah,
who a group of people, they sent him
a letter that they were arguing in their
mosque about what does it mean Allah rolls
in the sky and
and they said, we started to fight. And
even Tamia, he wrote back to them a
small essay.
The essay, SubhanAllah, he doesn't say anything about
the attributes of Allah.
His entire essay is, why are you fighting?
So now where is where is the concern
for the unity of the community in fatwa,
in teaching
and guiding people?
Instead of splitting the sign as one of
my teachers used to say, the sign of
the Rabbani and the Faqih
is that wherever they go,
they will create
unity.
Even if there's differences Masha'Allah,
even if there's differences, you're going to find
unity,
SubhanAllah amongst the people, if I can ask
the people, please.
We're all adults here.
I believe if we can stop
marking on the screen, I did try to
disable it, but for some reason it keeps
going. And mashallah, if there's someone here that
wants to like have fun,
you can go do a lot of stuff.
You don't have to come to a religious
lecture.
You know what I mean? To have fun.
So what do we learn in the very
early iterations of Islam?
Is that Sayidna Amr Al Khattab
works
on the idea of Musalah Al Amr,
the general benefits Maqas al Sharia.
Also, we see Abu Bakr's caution about doing
something different.
Number 3, we see that the scholars of
Islam didn't use their knowledge as an excuse
not to serve.
They were on the front line serving people
till they died. SubhanAllah.
The third is the role of women
in the preservation of revelation, and this is
something even Bukhary, for example, the most authentic
nusca of Bukhary
was preserved by 2 women, SubhanAllah,
Zaynab and,
Fatima of Hurat, Afghanistan.
It's okay, Elizabeth. Oh, okay. That's fine. If
you wanna annotate, you can. If you can
annotate in a good way, then fine. I
thought some my 13 to 15 year old,
by the end of my class, it literally
looks like a subway car. Mashallah reminds me
of New York.
And the 4th again is the need to
give
a religious opinion
that is going to not only preserve the
religion,
but bring the Muslims together.
That's why Imam Al Khazali, he said, if
you see somebody
teaching
that creates disunity and attacks the Muslims and
the scholars, you should run from them.
You should avoid them. So Hudayfah ibn Yaman,
he can and if anyone wants to take
notes on the side here, you can I
can I can undo this so that people
can see, but it's going to,
when I scroll up, I'll have to erase
them? So feel free to underline or write
anything you think is important. I'm saying on
this document, it's fine.
If you want to, you just click annotate,
InshaAllah. So Elizabeth, go for it, InshaAllah.
Sorry about that. During the time pages, so
here, Josefa ibn Yaman
encourages the caliph, caliph and look also
each time this happens,
it's someone of a lesser degree of authority
advising someone in a greater degree of authority.
Here's another lesson
that, you know, can you imagine trying to
advise Apple Becker?
Or advise if you're Hoseifa
talking to
earth man, like you're gonna be you're gonna
be shy. But look at the Sahaba, how
it's not this meritocracy
is not to the point where there's not
an open flow of ideas
and engagement. So look, the Quran is compiled
because people who are in lesser authority
advise someone in greater authority. Now, Masha'Allah,
how many of our institutions
and nonprofits could learn a lesson from this?
Just as the early Adeb of the Sahaba,
one of my teachers used to say that
when you read the early history of the
companions,
you're learning about very, very nice character and
adat and commitment, SubhanAllah.
So Sayyidna Uthman ibn Affan
he agreed with Hudayfa
ibn Yaman,
and he ordered Zayd ibn Thabit to lead
the project
because Zayd was one of the most proficient
and fluent
recitals of the Quran who actually read the
Quran to the prophet
sallallahu alaihi wa sallam. With 3 companions from
the Quraysh,
Abdullah ibn Zubair, Abdul Rahman, ibn Harith, and
Saar ibn Aas.
And earthman
If you differ in anything, then use the
Qurayshi dialect because this was the dialect of
Sayyidina Nabi salallahu alaihi wa sallam, and it's
considered the most Fasi,
eloquent dialect of the Arabs. This committee to
begin to work and here's the another lesson
we can take, working in a group.
You know, he could have just told Zayd
to do it by himself. He's a Hafith.
But the prophet
said,
yadullahimaajama'a.
Right? The help of Allah is with the
group. How many lessons we're taking, masha Allah,
just from the very beginning.
Acting on Maqasid Sharia,
scholarship should lead to sacrifice.
That those the flow of ideas,
regardless of a person's importance or position,
doing things for the unity of the Muslims,
doing things to preserve the religion. And then
here,
working in a group.
One of my teachers used to tell me
the sign that your religious knowledge is truly
beneficial
is that you are able to work with
others. Everybody can be a savior by themselves.
Heroism is, is easily accomplished in a room
alone.
But the ability to work, and engage, and
be patient, and nuanced,
this is, this is the sign that someone
has what we call religious EQ.
Right? There's a religious IQ, but there's also
a religious EQ, the emotional intelligence that religion
demands.
The committee began the work using the copy
of the Quran held by Hafsa
as the final reference for this compilation.
And Sayna Uthman ibn Affan, who Uthman he
memorized the Quran when he was 36 years
old, by the way. He also engaged offering
critical feedback
and,
engaging in the process. And, you know, there's
something else we can learn here, Dina,
that the generational wars that exist now, ageism,
Sadrath Mann at this time is very old.
Zayden Mathabat is still young. But there's there's
no threat like, we need to get rid
of the uncles. These young people don't no.
They realize that they need each other.
Once the group finished, the caliph ordered official
copies of it made and sent to the
major centers of the Muslim world. And in
addition, he commanded that all other copies of
the Quran be burnt.
The order of the sorters we know today
was organized by Uthman and Zayd ibn Thabit.
It is reported that it was also the
prophet who established his order, but as I
said, and this is Ibn Jai's words, Ibn
Juzayd, that opinion is weak.
The spelling and organization of the Quran, the
first person to address the spelling of the
Quran, placing the dots
on letters was Hajjaj ibn Yusuf.
At the command of Abdul Malik ibn Maruman.
Talk about 2 very controversial, interesting people.
In addition to that, Al Hajjaj organized each
part of the Quran into force.
So his,
robot robot robot
and then his bin adza.
It is also reported that the dots were
invented by Yahya ibn Yamar, and that actually
is the stronger opinion, by the way.
It is also attributed to Abu Aswadu'Ali,
who was the student of Sayyidina Ali.
Al Hajjaj is also credited for dividing the
Quran into adzah, 30 parts of the Quran,
with some of it attributed to Al Ma'mun
al Abbasi.
The names of the Quran. The Quran has
four names as mentioned in the Quran itself.
Al Quran,
Al Furqan,
Al Kitab and Adhikr.
So of course, Al Quran, we've talked about
what that means. Al Furqan, which clarifies things.
Al Kitab,
the book, right? The true book
and a dhikr, the truthful remembrance of Allah.
The rest of the words like Al Adhim,
Al Kareem, Al Mateen, Al Aziz, Al Majeed,
kudluhafsifat.
All those are like adjectives, but they're not
names of the Quran.
And here the Sheikh, he gives his explanation
of the meanings of those words. And below
you'll see a short biography of all the
people
mentioned up here.
The word Quran is the root of the
word Qara'a. He recited but carries the meaning
of the passive participle Makru,
something recited,
not apples.
The same applies to Al Furqan, a Mofarraq.
There's a principle, I don't want to make
it hard in Arabic that sometimes
a word can be used as a Masdar,
a foundational word, but it actually means the
passive participle.
So Quran means what was recited.
Al Furqan,
what
clarified between truth and falsehood?
It is a root that means to separate
tafriqah because the Quran distinguishes between truth and
falsehood. And it can separate so many other
things, sadness, happiness,
you you can name it.
Al Kitab is a root word that means
was written, Al Maktoum
because the Quran is written. The Quran is
named a dhikr because it mentions the names
of Allah, the hereafter and it contains admonishments
and exhortations.
The word aya, maybe you heard this word
before verse,
is from the word Alemah,
indicator.
And while it applies to the verses of
the Quran in particular, it is applied to
the entire Quran
since
Al
Quran. Because the Quran is a proof
in the prophethood of Sayna Muhammad,
in the Prophet and his integrity.
Sallallahu
Alaihi Wasallam. So Alhamdulillah, that's the first foundation.
You can see like this is good information
to know.
Later on, he's gonna get a little deeper
into other subjects. Some of these things may,
may have learned before,
but I
really found his introduction to,
the Quran
extremely important
and extremely
in
beneficial.
How are you what do you mean by
that word, Samia?
It's a good question, but what do you
mean by that?
So ideally, Hisham people start to memorize the
Quran around 8 or 9.
Hitma means to complete a reading of the
Quran.
So when you finish the entire Quran, it's
called Khitma or Khatham
or Khatma
Khatma to Quran. So if you read it
from Fatiha Hatanas
in the Desi culture, for example,
they call Hat,
Hatmoh Quran or Khitmatu Quran.
No problem.
So
it depends on the moral and
cognitive ability of the student.
So so yeah, no people memorize the Quran
during the time of the prophets like Sayna
Uthman Bafin Sayna Adib Nabataarib Abdul ibn Masood
Sayna Aisha Sayna Umsalama.
There's actually
a list of those Sahaba who are known
to be huffals, mashAllah.
MashAllah.
Elizabeth
Mushaft means the Quran.
Mushaft with a hat. Mushaft.
I'll write it for you here.
Let's take now the 2nd foundation and then
we'll stop InshaAllah.
But again, for those of you who came
a little bit later, sorry about the links
issues. We still have some challenges. We only
have a few people.
The Sahaba memorized the Quran in different order.
Yeah,
absolutely. The order of the Quran now came
at the time of Sayyidina as Maranathan,
Meaning, Fatiha Baqarah Al Imran Nisa Ma'ida.
Yeah. We'll talk about it at the end,
Shama.
Yeah. Yeah. I I sent a link up
above Elizabeth. I think if you use this
link, you'll be able to see the footnotes.
So Dina, your question about women reciting the
Quran, Imam Ahmed Muhammad,
he mentions with the sound of ISNAD that
the prophet Sallallahu Alaihi Wasallamah,
he was walking and he heard a woman
reading
She was a little bit older.
It doesn't specify how old she was. And
she said,
and the prophet said,
he responded. He said, yes. The Ghashiya came
to me. Like, has the news of Al
Ghashiya reached you? The hereafter, he said, yes.
And he didn't tell her stop reciting the
Quran.
So this is an evidence that a woman
can recite the Quran.
Because if it was wrong for her to
recite the Quran,
the prophet Sallallahu Alaihi Wasallam, we have a
very important principle in the Ulsulufilq
that a teaching
It's impossible for us to believe. I don't
know if someone can type it. It's impossible
for us to believe that the prophet would
not teach something at the moment it's needed
to be taught.
So if it was forbidden for, like, if
someone did something Haram in front of the
Prophet, he would stop them.
So if she was doing something Haram, he
would have stopped her.
And also, Uma Darda,
she used to teach the Quran in Masjidah
Emawi,
the wife of the Abu Darda Radiallahu
Anhuma,
and nobody stopped her.
So,
the strong evidence
found in
in in in this narration is that it's
allowed.
You mentioned the Adam of the Sahaba, how
the best book is really the
the the books, the men and women around
the Sahaba.
There's 2 books, men around the Messenger, women
around the Messenger. MashaAllah.
They're nice books, man.
Alhamdulillah.
Any more questions before we start the second
one?
Nice.
So the second discussion is going to be
on the Meccan and Medina chapters.
Yeah. Omar Khallasyani.
Let's leave Hajjaj to be with Allah.
But, you know, of course, his killing of
the Sahaba,
his attack of Mecca,
and same with Abdul Malik imarwan, the genocide
of the Ahlubayt of the prophet salAllahu alaihi
wasalam. You know,
it's best to leave the dead to be
with Allah. We can be critical of their
actions, right? Just like we can say what
they did with the Quran is praiseworthy, Mashallah.
So I think it's good with these people,
me personally,
to be critical of their acts or praiseworthy
of their good acts and leave.
Masiruhum Il Allah,
leave it to Allah Subhanahu Wa Ta'ala.
Leave it to to Allah Subhanahu Wa Ta'ala.
Because also like
it's not it's not gonna lie you feel
aamal. Right?
Arguing about these kind of things isn't gonna
lead anyone to action, you
know.
Say, like, that knowledge doesn't benefit and the
ignorance doesn't hurt anybody. So what we can
be think about is like we can be
critical of their actions
and what they did that's good. Like you
said, what they did with the Quran is
incredible.
You know, Mashallah Alayhi.
The second foundation is the Meccan and Medina
chapters,
that we're going to discuss now, no problem.
And
the chapters of the Quran are divided into
2, those that were revealed in Mecca and
those that were revealed in Medina.
A Meccan chapter is a chapter revealed during
the Prophet's time in Mecca,
Sallallahu Alaihi Wasallamah,
even
if he was outside of Mecca when it
was revealed.
Right?
So a Meccan chapter is a chapter of
Quran or part or verse of the Quran
revealed to the Prophet Sallallahu Alaihi Wasallamah
during his time in Mecca.
So for example, hypothetically,
if something had been revealed to the Prophet
in Ta'if,
would we call
that Ta'ifiyah
or Meke'a as a chapter? I'm just asking
you guys. Would we say that's a Ta'if
chapter or a Mecca chapter?
Exactly.
Hey, Ahmed, good to see you, man. Because
the that was the Prophet's time in Mecca.
Sallallahu alaihi wa sallam. Here's a question. Anything
revealed to the Prophet before his migration to
Medina is considered Meqiyyah,
even if it was revealed outside
of Mecca.
Outside of Mecca.
A Medinhi chapter,
are those chapters revealed to the prophet
Sallallahu Alaihi Wasallam
during his time in Medina, even if he
was outside of Medina. So for example, in
his time in Medina,
when he went to Mecca
and verses of the Quran were sent to
him in Mecca
during his era in Medina, would those verses
be considered Makkia or Madaniyah?
Would they be Meccan verses or Medina verses?
You understand the question?
So exactly, so the prophet SallAllahu Alaihi Wasallam
is in Medina, but he goes to Mecca.
Well, because it's in that Medina phase of
his life, even if those verses were sent
to him in Mecca,
they're still called Madani.
Good job, Lacey, holding it down.
Excellent. Kareem.
Masha'Allah.
A division
of chapters in relation to Mecca and Medina
chapters, Quran Scholars divided
these chapters into 3 types.
The first are those religious what religious scholars
agreed Allah revealed in Medina and they are
22 in total. So you want to remember
this
strong opinion
is that out of a 114
chapters, 22 percent into Medina.
What are those chapters?
Al Baqarah,
Ari Imran,
Nisa, Maida, and Fad. So the first,
after Fatiha, the next 5 chapters. Bakra, Aramran,
Nisa, Maeda, and Fa.
Then Surah Tovah, which is the 9th chapter.
Sultanur, which is the 24th chapter. Sultan Hazab
is the 33rd chapter. Sultan Mohammed
is the 47th chapter. Sultan Fat is the
48th.
Is the 49th.
Then is the Hadid,
So these 22 chapters scholars agree were sent
for the most part,
meaning most of the chapter in Medina.
The second are those that scholars different over.
Where they revealed
in Mecca or Medina and they are 13.
No. No. They're not in order.
No. This is an order, actually. No. No.
It's not because yeah. Yeah. This is an
order.
In the sense, they're chronologically
in order, but they're not, like, right next
to each other in the Quran. Right? So
atobah is 9, Nord is 24, Azab is
33, but it's in a chronological order. Yeah.
Good question.
The second type are those that scholars differ
over. Did Allah reveal them in Mecca or
Medina and they are 13.
So Al Fatiha, the strong opinion I heard
from doctor Abbahe Faramawi
was one of our teachers in Al Azhar
Rahimahullah,
he passed away,
is that Al Fatiha actually was revealed twice.
We'll talk about this in our explanation of
Shorut of Fatiha,
that the first chapter of the Quran actually
was sent in Mecca and Medina.
Then Arad, the thunder, then Al Nahal, the
bee, then Suratul Hajj,
Al Insan.
Salah
was
not 5 times
prayer until Islam Yaraaj,
but they used to pray twice a day.
So
that's
and also in Surat Al Hajjar, which is
a Meccan chapter Ahmed.
Allah says,
Allah mentions that
Fatiha was revealed to the Prophet in Surat
Hajjr. So as I said, there is this
strong opinion as I'll explain when we get
to Surat of Fatiha,
That Al Fatiha
was revealed
twice, once in Mecca
and once in Medina. And there's a reason
for that we'll discuss that I heard from
from my professor. It's really cool, Masha'Allah.
Exactly. I'm trying to bait you into it.
So
These chapters
are chapters that scholars differ over.
Some of them they say were revealed in
Mecca and Medina for reasons that will uncover
in the future like Fatiha
and others. They just differ like where where
were they sent?
The last type are those chapters that scholars
agree Allah Subhanahu Wa Ta'ala in Mecca and
they
are the chapters not mentioned above. So the
Sheikh Mashallah he pulled a fast on us.
He's like, look man, anything I mentioned about
I didn't mention above
was revealed
in Mecca
SubhanAllah,
Masha'Allah, way to go. An important note, sometimes
a verse Allah revealed in Medina
is found in a Meccan chapter
and a verse Allah revealed in Mecca sometimes
is found in a Medina one, it's occurrence
is rare and sometimes it's disputed. Like, it's
not it is actually Mecca nor it is
actually Medina.
They used Al Fatiha because, you know, the
strong opinions of Al Fatiha is the 4th
chapter sent to the prophet,
and there's also the opinion,
that the
is the first complete chapter sent to the
prophet sallai alaihi wa sallam.
That I don't know Busra.
I don't know Busra. I don't know.
But it's it's safe to say that you
did not have an objection.
So we don't have in the historical record,
an objection,
even from Saydna Ali himself,
to the Quran being ordered in that way.
And then you have Ijma,
the consensus of
the Sahaba and the early Muslim Scholars that
this isn't, this wasn't an issue of concern
for them. The issue of concern for them
was preserving the Quran.
As it was revealed to the Prophet meaning
the chapter,
its verses and its words.
And shala one day we can get into
the study of the words and spelling of
the Quran wallahi, it's unbelievable the care they
took. There is even rules
for when you should be quiet when you
read, what's called akham sukut
like is
You have narrations back to the Sahaba.
That's why
Shatami
says, So,
Wallahi,
it's an incredible subject.
And the the the the second course in
Tajweed that will be up on SWISS,
I begin to open that discussion for you
In that book, A Treasure Found, it's incredible.
And what I've noticed is people when they
first hear about this like, oh my God,
what does this mean? But the more they
study it, they achieve Yaqeen. So they go
from, oh my God, what does it mean
to studying it and then having Yaqeen. See
the rhyme yo.
So an important note, sometimes a verse Allah
revealed in Medina is in a Meccan chapter.
And sometimes you may find a verse in
a Mecca chapter and it was really Mecca
in a Medina one. It's occurrence is very
rare and often it's disputed.
The subject matter of Meccan and Medina chapters.
Meccan chapters tend to focus on proving Islamic
belief,
responding to the arguments of the disbelievers,
and the stories of the prophets personal commitment
to faith and improving character.
The Didid chapters are distinguished by their focus
on Sharia rulings, responding to the arguments of
the Jews and Christians,
the qualities of the hypocrites,
teaching the art of fatwa in response to
questions,
and the battles of the Prophet sallallahu alaihi
wa sallam. But there's gonna be some overlap.
Ibn Juzayhi says, usually when you see you
ayyuhladinaamanu,
the chapter is medini, madaniyah. And when you
see you a yuhanas,
it's a Meccan chapter in Shama.
So,
yeah, exactly. The verses as they are as
out as they were revealed to the Prophet
without
any doubt.
Although,
you know, there may be different,
numberings.
So for example, we'll talk about this in
the future like Surat of Fatihah, some people
consider Bismillah and Ayah, some don't.
But we can talk about that's coming up
actually in in Surat of Fatihah.
Inshallah, next week, we're gonna pick up here
the 3rd foundation of purposes and the teachings
of the Quran.
And then we'll talk about the fields of
study associated with the Quran. What were all
of the sciences
that Muslims
initially extracted
from the Quran? No, you're not asking too
much. Never say that, man. Don't be self
deprecating. Masha'Allah. That's what you ask any questions
you like you guys want. Like, if I
don't know the answer, I don't know the
answers. SubhanAllah.
And if you don't agree with me, it's
okay. Like, don't worry. Mashallah. So the the
the next thing we'll also talk about is
the uloom which were extract extracted from the
Quran
and began to form the foundations of early
Muslim universities.
And he mentions them here, right? Tasir, the
science of recitation, legal rulings, abrogation,
the science of hadith stories, tasool of creed,
Islamic legal philosophy, language, grammar, and rhetoric, and
also history.
I would add to this history,
Muslims added history and even science if you
look at someone like Al Razi,
Rahimohullah.
And so we'll go through those different
oleum
and we'll stop, and then the week after
that we'll begin to talk about the different
Scholars of Tasir and their approaches,
and so on and so forth. So like
I believe in 2 to 4 weeks we
should
finish these foundations
and then Insha'Allah we can pick it up
with
Al Fatihah,
hopefully by the time Ramadan rolls around. If
you have any questions Insha Allah.
No, no, ma'am, my daughter actually,
my daughter today, yesterday grabbed my glasses and,
you know, unfortunately
came off.
So chapters were revealed,
as we mentioned earlier, either completely
or the Prophet SAWS would order chapters.
And the Sahaba, they didn't
they did not mess with the ordering of
the Ayat
or the chapters.
What say in Uthman and and say in
the Sabbath did was just compile the Quran
as you have it now.
That's
it. But they didn't, of course, change anything
in that. And again,
we would have seen a complete
there would have been a massive splintering
amongst
the Sahaba if something like that happens.
So let's be clear here,
right, the the chapters of the
Quran. So some of them you had the
writer, the scribes of the Prophet Sallallahu Alaihi
Wasallam like Zayd ibn Tawitz.
He was one of the scribes of the
Prophet Sallallahu Alaihi Wasallam. Most definitely like Muawiya
was one of the scribes of the Prophet
Sallallahu Alaihi Wasallam.
Absolutely. And we're gonna talk about that soon.
The different Karaat and the Sabaat Aharuf
will also discuss discuss that as well.
Most definitely, like, for example, War Shan Nafah
is known that that was a narration that
Sayidina Umar he read with.
The narration of Sayidina Sha'ba from Imam Alsim
was how Abdullah ibn Masood recited the Quran.
So it's very important in the in the
preservation of the Quran,
unlike
fiqh,
there is no
when
it comes to what is preserved
in the sense of authentically
taken care of and preserved.
Nobody touched, nobody
manipulates that or touches that, of course. Very
important.
Very important. Very important to understand that.
Yeah. These glasses are definitely a new fashion
statement,
No problem. And feel free to ask any
questions. So we just wanted to do a
quick check-in with all of our Swiss family.
Let you know we love you guys. We
appreciate you.
And,
Yeah. This, Dina, completely
complete nonsense,
man. You know, complete nonsense. Not supported by
the historic record
at all. There's no support for that from
the historic record.
We wanted to do like a quick check-in,
and just make sure that everybody's okay, safe
and sound Insha'Allah and
needing anything.
We want to let you know we support
you tonight. I don't know if you saw
we introduced Shechem Ran,
who is now our Director of Development at
SWISS as well as one of our
instructors
here. And we just want to say because
of your support,
your $10 a month, Masha'Allah,
we're able to
really teach now I think every week around
2,000 kids,
ages from the ages of 13 to 18,
alhamdulillah.
And that's really because of your support. And
we're going to be rolling out some new
things soon, and we also plan to do
some iftaars with you guys. Virtual Iftar,
VYOI.
Bring your own iftar,
InshaAllah, and we will see you all next
week. I will post this video
tonight,
on the Swiss page, Insha'Allah. So if you
want to watch it again and take notes
or whatever.
Zaq Allahu Kerin, keep us in your duas,
Samas Sama, Yazidi
and let other people know one thing you
can do for us if you want to
help us is just like on social media,
write a review of SWISS, encourage your friends
to jump jump on and support
the work. Zakalahu kheran b y o I.
Don't steal that from me. I mean, that's
mynah paten that.
Bring your own Iftar.
So we'll try to do like a virtual
Iftar. We're all together. We'll have someone make
Adan,
you know, we'll all go pray on our
own, come back and eat and just, you
know, be in a situation that we can
talk and be there for one another.