Suhaib Webb – Imam alSuyutti’s Map For A Student of Knowledge (Lesson Three)
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Welcome back finally to our reading of its
mom, Adiraiya, going through this book on Saydna
Ima Asuti where we're gonna cover some, not
all, of the important subjects he addresses in
this book that any serious student of knowledge
is going to pay attention to and try
to
acquire mastery in in order to really be
true to the craft. Like, if you're an
imam
and you're not true to the craft, it
will eventually come out. If you're a religious
studies teacher, you're not true to the craft,
you haven't put in this work, it's gonna
come out later on in this life for
the next. That would be.
So we wanna make sure that we're moving
beyond names and titles but into actual,
like,
your audition
and and qualifications.
At my school, SWISS, we teach,
as we finish the curriculum
Insha'Allah. For those students interested in real religious
vocation we give out to Swiss Ijazah in
the future, They will have covered at least
3 foundational books in each one of the
subjects that I will cover here that I'm
authorized to teach.
So
this is serious business. For those of you
who've embraced Islam, I want to encourage you
to to push through this. You may find
yourself a little bit uncomfortable. That's fine. On
the other side of knowledge,
knowledge rests on the other side of uncomfortability.
And we see now a lot of passion.
A lot of a lot of things happening
in the Muslim community that aren't rooted in
knowledge. We see a lot of knowledge that's
not rooted in passion. We need both.
We need both. Right? And for the American
Muslim,
who who are new Muslims,
outside of of some of the older communities,
in recent years, we haven't scaled institutionally.
Outside of maybe the Latino community, the Black
American Muslim community, we don't have structure. So
we have not church built, if you will.
You see the Koreans who came to America,
embraced Christianity,
they got churches
all over the place.
You see,
Latino brothers and sisters who come to this
country
and they, they church build. If we're really
true about our Islam, if we're really dedicated
to our Islam, we're going to invest in
a way that moves beyond the the new
Muslim complaints about everything and pushes into actually
institution building.
But I can't think of, in the last
30 years, more than a 5 institutions that
have been built by us.
And so I want to encourage you to
learn because when we try to institution build,
build massages that are, you know,
oriented
and looking after the new affairs of new
Muslims,
that has to be rooted in knowledge.
That has to be rooted in knowledge. And
that's very important. That's not dividing the Ummah.
See the different ethnicities,
ethnicities
have their community. That's fine. There's nothing wrong
with that. These are our food to get
to know one another.
But it's important for us, for our families,
that we have institutions where there's some cultural
cohesion.
So our friends and our families can push
into Islam in a way that doesn't they
don't feel threatened culturally,
and they don't feel challenged culturally in a
way that may push them away from Islam
with something that's not even Islamic.
So how do we do that? We learn,
and we grow
and we build,
and we haven't done that.
So I wanna encourage you to push, man,
push hard, and ask questions. If you don't
understand something, hit me up in the comments
box. The third thing is my apologies. It's
been a long time since we went through
this text.
It's. This is the best print that I
know of from.
Wore some who printed it. If you're, you'll
recognize how it's printed,
because, unfortunately,
we had COVID here recently,
chance for forgiveness.
And then, of course, what's happening in Gaza
has pushed me and taken me
in different directions over the last month and
a half. And then the third is honestly,
man, like, I need support and help.
You know? People
want things, but they don't wanna work for
it. They they wanna they wanna kinda be
around you, but they don't wanna be with
you. Why
does he say? This person means, but why
does he use elah? Because it means, like,
all the way.
Who's gonna be all the way with me
through this? So for those of you who
have the ability to support,
you can sign up on my school.com.
It's only $9.99
a month, and you get
the deeper level of studies. But then also
to support this channel,
we can we had actually 2 employees in
Gaza that were doing our graphics work. May
Allah protect both of those sisters.
And anything that you are interested in supporting,
reach out to me. Let me know.
So we can scale, and we can do
things the right way.
Imam Assiiti begins this subject, he says, Elwatosir.
Elwatosir
actually is the chapter heading, Yani,
but but what this means actually is the
ilm of Ulumu Qur'an,
the chapter on Ulumu Qur'an.
He says that Ilm U Tasir,
you know Barakal Aufihi but the word Ilm
here is Mudaf
and Tafsir is Modafom Eli
and and what that means when you study
Usuloseq with me is or or even
to feed Al Umun to feed Laam
so that possessive relationship like Bismillah doesn't mean
with the name of God, it means with
the names Ismilahee.
Depending on the context. So here when he
says Iluwut Tafsir he means all of those
most of those major important Sciences related to
the Qur'an, not just Tafsir.
Then he defines it, he says Ilmun. The
word Ilm here
is meant to remind us that what he's
about to do is something that will assist
us in conceptualizing
the science.
Our scholars were very
deliberate in being organized.
And so the first step is what's called
the
to understand something at a base level,
to understand its definitions. Not necessarily its,
not its specific relations and how it works,
and this and this and nothing. It's just
to know what are the ingredients, not necessarily
to know how to cook or to know
the dish, not the ingredients. That would probably
be a better example. So when he says
What he's doing right now is introducing to
you the basic
sort
of idea of what we're about to encounter
through the study of the sciences of the
Quran.
Eid alaik and Mufrad.
That's why,
Al-'Afdari,
he says in a very important poem on
logic called sullam,
He says,
What are you getting at here is that
Idraq al Mufrad is called Tisawar. Tisawar means
how do you conceptualize? And I heard from
doctor Mahmoud Abdul
Abdulmona
and Shaykhunah
and
El Azhar
that the area of understanding wufrad,
a basic single idea,
that is the area of definition.
So what he's doing now is purposely pushing
in to give you here's what's in front
of you. The knowledge
related
to the great book of Allah Subhanahu Wa
Ta'ala, and that knowledge is restricted
to 55
types.
No An. The word,
when you read that, if you read in
a classical text,
kinds or types, that means that there's a
gens.
That means that it's under some kind of
genus. So whenever you read,
if you're a really good student, you're gonna
ask yourself these
If you're able to answer that, that these
different types fall under this genus, that means
you understand.
That means you understand.
So for example,
if I say
human beings,
elephants or mammals,
reptiles,
and so on and so forth.
You're gonna say, oh, those are all different
no. Of what
of animals?
That's a question you can answer in the
comments box. I'm not gonna answer it for
you.
What are those 55 parts of
55 types, excuse me, or kinds
related to that
genus,
that gents?
Hello?
He says Al Muqaddimah.
Now he begins with the introduction.
So the Muqaddimah
begins with like a definition of the Quran
and this actually is
a Rasam.
Rasam means that you talk about something's
attributes,
its virtues,
its benefits,
or who
laid it out as a science or a
subject.
If you employ those, that's called wasm.
Now or something like this,
not to write.
So what that means is that the definition
when it's a Rasam,
it's not giving you the actual essence of
it.
It's defining it by what it does,
its attributes,
its Sharia ruling,
its virtues,
its benefits, or who, like, invented it as
a subject.
The other thing we have is called Alhad.
Alhad is a definition related to the what?
The essence of something.
So for example, here he says,
this is awesome. How do you know? Because
he's talking about what it is and what
it does, What it does, not what it
is necessarily in in in this in the
explicit sense. But if I said to you,
kitabullah,
the book of Allah, that's the essence of
the Quran.
Al Moolaz Zaru sent
down to who? Adam Muhammadid
to the prophet Sallallahu Alaihi Al Muta'ad Bedubitilawatihi
who you can worship with him and you
can pray with its tilawah, with its recitation.
Al Maddu
it begins bif bilfatiha,
walmahtum
bisolitinnas,
and it's completed with that's
had.
What's the purpose of each? The purpose of
a had
is Adam
Adam Al Ikhraj.
Remember this if you're a serious student, but
the job of the had definition
is to prevent you from allowing things that
are important to escape and allowing other sciences
to mix in with it.
Don't think that the mabadi al'ulum are simple
things. As one of my teachers said, Yani,
let it's not just for a teshakul,
right? Not just fashion. There's, there's a great
importance behind what's called Mabari Al'olum,
those 10 foundational things. And there's a beautiful
book written by,
our brother Harun
on these mabadi. Maybe he can share it
in the comments if he shows up here.
That's available on Amazon.
There's 10 foundational things you need to know
before you go into a science because those
ten things will help you conceptualize
the.
So the sheikh Sayna Imam says
has different meanings. 1 is to repeat. That's
why in the Marikimata we have the Stakra.
The Stakra means that you notice repetitions amongst
the Adila
from the evidences to show principles.
For example, harm should be removed.
If we look in the Quran, we find
Al Ayaats
that continue to repeat over and over again.
You know, don't keep a woman in a
marriage to harm her.
Don't don't let the one who writes or
the one who has witnessed harm.
Over and over and over
again, the idea of harm being removed. So
This is a form of.
We're not gonna talk about it now, but
Imam Shaul Tabei Usul and Wataqat he talks
about it's called Tawatr Ma'tawi. Meaning you don't
have a Sanad, you you don't have so
many asani that say don't harm, don't harm,
don't harm, don't harm, but you have so
many texts from the Quran. The Quran whose
sanit is Tawatul as we'll talk about soon,
that shall we should remove our
so let's call Tawator
Ma'anawd
Ma Mush Tawator
Isnadi.
So the word Quran
comes from a word which means to repeat
the istaqarah
also means to join together. Allah
subhanahu wa ta'ala says
3 menstrual cycles or 3
purities.
Why? Because
the Arabs they said the Quran is a
menstrual cycle because it's when the blood joins
together in the uterus.
So the word Quran means to join. That's
why the word Al Qariyah
Al Qariya, subhanAllah. Some brothers, they attacked me.
They said, I hope you see Al Qariya
as some Qara. Yeah, Sheikh. Read the dictionary.
You know, it's very sad to find that
even many Arabs don't have an Arabic Arabic
dictionary in their home.
But they'll have a German dictionary. They'll have
a French dictionary. They'll have a Spanish dictionary.
And then we wonder why our minds are
not emancipated.
But if anyone looks in the Quran, they're
gonna find the word and basic knowledge of
Sarf will teach you why a Paria is
from a Qur'a, a village. Because in a
village,
'Fiyha' because people, they gather together there.
And also the Word means to recite because
when you recite, you bring
letters and works together in verses.
So the Quran is something that we should
think about making us whole, making us complete
intellectually,
spiritually,
and physically.
Spiritually, our
actions should be
together with our, and our and our actions
should be aligned with our minds.
This is the movement. That's why
Word
means mind, heart, and body.
So
the word Quran,
3 different opinions about it. The strongest opinion
because the the narration related to Antala in
Mo'alaqat Sadih,
Yani what I'm Chukra Rahma
talks about, you know, the uterus that it
did not connect to the womb.
Idea of connection.
Bringing together. The next
he says
Zaloo. Al Munaz Zaloo means Allah Subhanahu Ta'ala
and Zalahu
that was revealed. The word Munaz Zal the
word
Nazzaal means step by step.
Allah says Inna Anzal Nahu Filay Little Qadr.
Inzaal means we sit to send something all
at once.
Tanzeem
step by step.
So the Quran was originally revealed
right on the night of Laylatul Qadr
to,
And then after that, it was sent over
a 20 3 period time to say to
Muhammad sallallahu alayhi
wa'am.
That's why Allah says,
That we sent the Quran step by step
over 22 years
to say Nausul SallAllahu Alaihi Wasall. So in
our own life we should take the Quran
step by step.
Then he says,
Alaa Muhammadin
the word Alaa means Has
specifically to the Prophet Sallallahu Alaihi Wasallam.
The word Muhammad
also like Munazal
Ism Masrool,
meaning that the prophet doesn't demand praise. The
prophet is praiseworthy because of how he conducts
himself. That's very important for you and me
as members of the Muslim community. Am I
Muhammadan?
Am I my neighbor's gonna say good things
about me? My kids are gonna say good
things about me? My wife gonna say good
things about me? Am I Muhammadan?
His name is a proof
against all of us. Are we Muhammad
Sallallahu Alaihi Wasallam?
Yeah, Ijaz means something which
something which is beyond
human
capacity.
Means that I'm too weak
to do it.
So
the Quran will send for
as a
Even one of its chapters.
We can add something to this I mentioned
earlier
that also the Quran unlike Hadith and Hadith
Qudsi can be used for Ibadah.
Only the Quran.
SubhanAllah Al Muttabbadubitidaywati.
Then he defines the Surah, he says, was
Surah
2 Al Mutarjama
2 Taupifan,
noun.
He says that a Surah
is a a collection,
right, like chapters.
Mutarjama
means that their names
their names, Khoras, Tawpifan,
were from Allah.
But this is not correct because we know
that the Sahaba and some of the setup,
they gave names of the chapters.
Wa'aqalluha
thalathu
ayatin.
The smallest chapter is 3 verses.
Wa'aya.
What is a verse aya? Of course, aya
means a sign. We say the word aya,
shayyadulu
a la mahiya
something that directs you to the essence or
the existence, wujud, of something other than itself.
So we say
We say that, you know, smoke,
is an evidence
for fire.
Smoke is not fire.
So everything in the world, ayah to Allah
because it directs us to Allah, but it's
not Allah and Allah is not it.
And that, you know,
an
is Taifa.
Taifa usually apply to 3 or 9, but
here it it means a group.
Min kalimat,
You know? Some of the words of the
Quran
which may be possible,
which is, you know, the ayah is distinct
by stopping points, numbers 1, 2, 3, 4,
5, present.
So,
And from the
Quran, there are certain verse verses which are
more virtuous than others.
The first is when Allah talks about himself,
when Allah subhanahu wa ta'ala talks about himself.
When Allah talks about himself like these verses
I just mentioned,
the of blood will shape.
The second
is when he talks about Sayyidina
Sayyidina Muhammad alayhi salatu salam,
Sayyidina Aqwin
alayhi salam.
That's why, you know, the end of the
Quran, actually there are numerous,
numerous
sort of inferences about the virtues of the
Prophet SallAllahu Alaihi Wasall. As Imam Alwazi mentioned
at the end of this tafsir,
starting with like
the
great Maqam of the prophet.
They will not expand your chest.
The prophet's chest was expanded without him asking,
unlike Musa or Bishwah, he said, we had
to ask for it. Heard this from one
of my teachers from Rawalpindi
years ago.
What teen was Zaytul?
Sayyidina Isa Saidyid, Sayyid
Musa Saidyid, Sayyidina
Nabi Sallallahu Alaihi Wasallam
So the Ishara to the end of prophecy
through the Prophet Sallallahu Alaihi Wasallam
so the end of the Quran, there
are no words. I don't have time to
talk about it now
insurances to the greatness of the Prophet Sallallahu
Alaihi
Wasallam. Then after that Al Ambia
the other prophets.
Then after that the malaika.
Then after that,
and then after that, Al Mu'minun,
umuman
and then after that the rest.
So the Quran, he only mentions a few
but I gave you more details. He
says
so the
one that's given the great blessing is is
of course when Allah talks about himself,
the secondary blessings or the, you know, those
that are also blessed, but not like Allah
talking about himself.
It's what Allah talks about other than himself.
And that is not allowed to recite the
Quran in Ajamiya
in a foreign language. But what does that
mean? Means in Salah,
not outside of Salah.
Maybe better for some people to read it
in Ajamiya because that's what they understand. No
problem.
What it means is in prayer. But even
in prayer for Salah, who is a new
Muslim who embraced Islam, the strong opinion is
that they can
read in English or whatever language they speak
until they learn some basic error.
No problem.
No problem.
Meaning, also, you can't pray like I can't
pray like and say like Alhamdulillah
Rubal Adami. I I can't pray and say
like, you know,
Can't, like, I can't read with I can't
pray with Tasir.
I have to pray with the actual words
of the Quran.
And it's not allowed to do tasir with
rai with opinion.
We have to be careful though. What it
means here by Ra'i is a Ra'i al
Mahab, an opinion that is not linked
to any of the usool of Tas'i, an
opinion that is purely,
completely untethered from, you know, any
sciences related to the interpretation of the planet.
If it's tethered tethered to those sciences and
that person is recognized as an authority, then
it's accepted. And that's why he says,
So Taaweed of the Quran means to interpret
the Quran from the word Awal, which is
the first because Taaweed is the first
thought that comes to your mind that ideally
should be correct
but here Taweeda
means what is rooted
in the rules of interpretation
and the narrations
surrounding interpretation
and the Arabic needed to understand
the verse or word
correctly.
So this is the first part. The will
stop here. He says he
says
Al
Quran