Preservation of the Quran and Sunnah
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Channel: Yahya Ibrahim
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AI Generated Summary ©
The speaker discusses the importance of the Quran in protecting the message of Islam, citing its use in various locations and its teachings. They emphasize the need for people to remember the story and share it with their neighbors, as well as the significance of the Quran's teachings and its use for teaching the language of the people. The speaker also emphasizes the importance of trust in the Bible and transmission to the generation.AI Generated Transcript ©
It's a great rahma and privilege that we
have an opportunity, masha'Allah, to
visit and enjoy the prayer to Allah subhanahu
wa ta'ala
in a variety of places and settings and
arriving into tash punt yesterday. Some of you
earlier this morning, mashallah,
you road warriors, Allah, you got a quick
people and hamdulillah
for this hadith tour. It's an honor and
a privilege that we begin with the remembrance
of Allah and each and every step of
the way it is to experience
the aya, the signs that connect us to
Allah in a more meaningful sense inshallah.
And I pray that Allah subhanahu wa ta'ala
keeps us safe
and comfortable for the remainder of our trip,
that Allah returns us home with an increase
in health and wealth and barakah
and knowledge and practice and commitment to the
Deen of Allah Subhanahu Wa Ta'ala.
I pray that Allah Subhanahu Wa Ta'ala allows
you to recoup whatever energy, whatever
cost in a return in your health and
in your iman
And today,
we just prayed salatul Dhruh and subhanAllah, qadralla,
we had the opportunity to pray salatuljanazah,
the funeral prayer for an unknown soul.
And
imagine this person's risk
that people from Portugal,
America,
Australia,
Denmark,
from all around the world
have assembled for this one unknown soul
to have our du'a carried to them from
these distant parts.
And here we are. We're making rahma upon
him, and, you know, I am live streaming
this, and you will share this with your
family. SubhanAllah, we prayed janaza in tashkent
on somebody we don't know and in our
heart, we made du'a for them. Allahummafillahu
waqab. Oh, Allah, forgive this person. Ola, have
mercy upon
it. And that is written for them in
a way that you and I cannot assure
for ourselves.
SubhanAllah.
May Allah make our best day, our return
to Allah Azza wa Jal. That it's a
day where Allah has forgiven our sins. It
is a day where we are in the
cycle of repentance
rather than distance from Allah
We just finished visiting
and taking benefit from seeing the preserved
Mus'haf of the Sahaba referred to as the
Mus'haf
Al Imam or the Mus'haf of Uthman ibn
Affan qadi Allahu Anhu. And I wanted to
speak about the purity of our faith as
Muslims.
The adherence to the commitment of why it
is we are so self assured about our
place with,
Allah subhanahu wa ta'ala, why Muslims are so
peculiar
in following and adopting the culture and habits
of Rasulullah salaam,
and how it is that we verify what
has been carried to us. So our first
discussion for the next 10, 15 minutes is
about the preservation
of revelation, the preservation of Quran
and the sunnah of the prophet salallahu alaihi
wasalam. How do you know
that the prophet said what people tell you
he said?
How do we know that the verses that
are recited in the Quran
are the verses that were revealed to the
prophet sallallahu alaihi wa sallam, and that they
were conveyed to us in a meaningful way
that remains with us. And what was so,
so
inspiring to the Sahaba at that time to
be so,
you know, coveting of memorizing the Quran.
So we're going to study a hadith in
Bukhari. Now this is the hadith tour, Imam
Bukhari's tour. So the hadith we're going to
study is the hadith
of Zayd ibn Thadid radiAllahu anhu wala. And
I'll share a link to it, And I'm
going to abbreviate
some of the narration in it for you,
Insha'Allah.
Zaid ibn Fabbid
is likely
the hand
that wrote
that script.
So the hand that penned it
and
wrote the letters that you and I were
marveling about, by the way, the aya I've
shared in our WhatsApp group, it's from Surat
Al Arah verse 51.
7th chapter of the Quran verse 51
where Allah subhanahu wa ta'ala speaks to the
believers and the unbelievers about their commitment to
Allah.
How did the Quran get gathered? And why
is the preservation of the Quran so important
for us as Muslims?
And how is it so, such a spectacular,
occasion?
So I want you to imagine everything in
the world around us ceases to exist.
All the Muslims in every part of the
world, the 2,000,000,000,
they just vanish, and all that's left is
just you and I.
Just just us.
Just in us sitting here
between where is Sheikh Adham?
He was here. 1 of our students, he's
a Azharis student. I think he just departed.
He finished his memorization in Egypt. He was
just praying with us here. Between Sheikh Dawood,
myself, some of the sisters, sister Zainab as
well, those of us who have gathered the
Quran in our heart,
those who lead Taraweeh prayers with it. If
all Muslims all around the world vanish and
it just in just this little corner, the
Quran is not lost.
You can walk into any year group in
my school back on Perth,
in Western Australia. I know sister Zainab wanted
to interview one of my female students.
May Allah bless her. She'll probably watch this
at some point.
Shazah
Shazza Danuni. She won the Quran competition in
our school.
Master of the Quran.
In any year group from year 5 and
above, my school, year 5. So I'm talking
about 12 years old,
11 years old. You can walk into just
the year 5 students and say, okay. We've
lost the Quran.
You bring the Quran back.
It's not lost.
12 year olds in one school in a
corner of Southwestern Australia.
Year 6, year 7, year 8, year 9,
year 10,
year 11, year 12.
Forget Perth. Go to Copenhagen.
Go to Iceland,
like Iceland.
Like, I remember when I visited Iceland with
my wait. Do they have a masjid? And
and then we go there. They go, oh,
do you have a masjid in Peru in
Australia?
Are there musa do you have the Quran?
Yeah. We do.
Each and every one of you know somebody
who has committed the Quran to memory.
Each and every one of you, 2 weeks
ago, were standing behind the master of the
Quran who recited it from heart.
In every
sit not even city,
in every
little marketplace in the world,
there is somebody who the Quran is with
them. There is no faith
that has preserved their tradition like you and
I. And that's not because we're special. That's
because Allah vowed.
The Lord Almighty, he said, I'm the one
who revealed this as the final testament to
mankind. It will not be lost.
It will be preserved.
So how did the Quran survive? How did
it come to you and I?
How did it how do I know that
the way I recite it, not just the
words of it, not just the letters of
it, but even the intonation of its vowels.
So even if the imam like, if the
imam here was to recite a vowel wrong,
not even a letter
wrong, like a vowel wrong, if he was
to make a fatha abhamma or abhamma a
a kasra instead of saying Allah He said
Allah who? Somebody will say no. No. Sorry.
You put the wrong you said oo instead
of a.
Go back.
You're corrected.
Right? Because the Quran
is
revealed
So let's step back a little bit Insha'Allah
and let's begin our journey
with the Quran.
The Prophet sallallahu alaihi wasallam in the first
chapter of an Imam Bukhari's collection
is called the beginning of
Revelation. He doesn't begin with what do we
believe or who is God
or the importance of Muhammad.
He begins sahih al bukhari with bad al
wahi,
how revelation began. And instead of beginning talking
about how revelation began, he begins with a
hadith of sincerity. We'll study that later on
tonight, inshallah. We'll study that tonight. It's in
the book that I provided you.
But the Quran's revelation to you and I
to you and I, not just to Muhammad
alaihi wasallam,
because in him receiving it,
Allah doesn't say keep it.
Allah says you have to
convey it
and model it.
So the prophet conveys it in his word
and conveys it in his practice, recites it
as he's ordered, iqqaraq,
and also,
litubayinahulinas,
put it into practice.
So the Sahaba were witness to how to
use the Quran and witness to the sound
and reading of the Quran.
By the way, the mushaf that's stored a
100 meters away from us was not sent
just as a book.
So when Uthman ibn Affan sent Qurans to
all the different realms,
he sent with it reciters
to perfect its reading.
As the Quran would be revealed to the
prophet sallallahu alaihi wa sallam, the Sahaba near
him who were literate were ordered to script
it.
Some in the early days, it was on
deerskin,
on camel bone, on whatever material they could
get that they could codify and write down
every verse. Every verse of the Quran
was written in the life of the prophet,
but it was never gathered into one volume,
and the word Mus'af means a volume.
Why wasn't it the reason?
One
of these verses go in this zone and
redo it again and redo it again. And
in the life of the prophet salallahu alaihi
wa sallam, why would you need a book
when he is the walking Quran?
Aisha, when she's asked, how was the prophet?
She says he was the walking Quran. He
was the Quran amongst us. If I need
to know so I hear it from him.
I see it from him. He lives and
embodies the word and the practice.
And then the prophet sallallahu alaihi wasallam passed
away,
and Abu Bakr radiallahu anhu
is governing the affairs of the believers for
about 2 years.
And in that time, some of those who
had learned the Quran from the point source,
the prophet Muhammad alaihi wasallam directly,
they began to pass away,
some in war, some of old age, or
they traveled to a different place. And in
one occasion, 70 of them died within the
span of 1 week.
And the Sahaba, they kind of panicked. They
said, maybe we should
bring the Quran together in one volume. Abu
Bakr radiallahu anhu, it's in the same narration
that we're studying of Zayd ibn Thabit. He
said, how can I do something the prophet
didn't do? Because a part of our tradition
is we don't do what the prophet didn't
order us and ask us to do. He
never told me to do it. No. No.
I'm not gonna do it. But they could
see that there's a need.
It's gonna get lost.
People's minds and hearts, people are eventually going
to dispute.
And finally, Abu Bakr says, Allah opened my
heart. I said, okay. Who should we ask
to do it? So they came to Zayd
ibn Fabbat.
Zayd ibn Fabbat radhiallahu anhu was a young
man at the time of the prophet and
one of the gifts
that God gave to the prophet
was that he could mentor and coach people
for their strengths.
Zaid ibn Sabat came when there was the
Battle of Badr, and he was carrying a
sword and he was, like, 12 years old,
and he couldn't even carry its weight. The
prophet said, put down the sword. Go get
a pen. I want you to learn to
read and write.
When we come back, I wanna I want
you to show me that you can now
read and write. He was a a a,
you know, a a genius in his ability
to learn language, and
And he was so favored by the prophet
that he would gain some of the best
teachers,
and he became one of the scribes of
the prophet.
In fact,
in the very last year of life of
the prophet,
when the prophet revises the Quran in entirety
twice in Ramadan,
Zayd ibn Fabbat is seated next to him
when Jibril would descend. He's the only one
invited by the prophet He was favored
for his prowess. So Abu Bakr asks, who
should we bring?
And then they said, it has to be
Zayd ibn Fabbet. And Abu Bakr says, why?
You were still a young man. You haven't
gone senile.
You're not, like, Yahya, 47 years old, forgetting
things. Right?
You're not. You're still young.
No one has accused you of any impropriety,
Not in financial, not in business, your wife,
your children, everything remains in balance in your
public persona?
Kuntataktubulwahiinirasulillah.
You were one of the scribes of of
the prophet sallallahu alaihi wa sallam, and no
one will dispute in your judgment and your
knowledge of the Quran. If we step back
in another hadith in Bukhari, cause we're in
Bukhari's land. Right? Al Imam al Bukhari, the
prophet sallallahu alaihi wa sallam, he records that
the prophet sallallahu alaihi wa sallam said, if
you're going to learn the Quran, take it
from 4 who have learned it from me.
Khudul Quranamin Arba.
Ubayy ibn Kab,
Abdullah ibn Mas'ud,
Zayid ibn Thabit, and Mu'ad ibn Jabal. So
the prophet names him as one of the
4
foundational points of
teaching the Quran after his return to Allah
sallallahu alaihi wa sallam. Okay, Zaid. We're gonna
ask you to bring the Quran together. Zaid,
who narrates this hadith, he says, if they
asked me to shift the mountain from one
side to another,
It would have been easier than the task
of gathering the Quran in 1 Mus'af when
the prophet had not done it, salaised.
So Zaid began to assemble a council of
people,
and Zaid would ask the people to recite
what they had remembered, corroborated with what was
written,
and every verse had to have 2 witnesses
who learned it directly from the prophet
witnessing for each other in my presence. He
was taught this by the prophet sallallahu alaihi
wa sallam that it's in this Surah, in
this wording, in this edition.
And then the Quran was placed in
was was placed in 1 master
copy,
in one master
volume, and it was only one volume. They
said we put it in one volume from
Bismillahir Rahmanir Rahim to until.
Abu Bakr passes away, and the Quran remains
by the pulpit of the prophet sallallahu alaihi
salam in
the khilafa of Umar,
and there's no need to make more copies.
There's still many people have memorized the Quran
and practicing the Quran and reading the Quran.
And then in the era of Uthman, now
this is 15 years after the death of
the prophet sallallahu alaihi wa sallam,
Hudayf ibn al Yamane has arrived to these
lands
and has arrived to Azerbaijan,
and he's,
you know, in the pursuit of the expanse.
And he hurries back to Madinah.
And he says, You Uthman,
Adrikil Ummah. Save the Ummah of the prophet
qabla antakhtali fafiqita billa ikhtila filyahu diwanasaa.
Before they begin to dispute with each other,
the way the nations before us, the Jews
and Christians, began to dispute about translations and
referencing of their Bible and Torah.
He said, what's the problem? He said that
the language of the people is not able
to capture the right reading, and they don't
understand the context of the Quran. We need
to send them the qari and a mushaft
that they can follow, imam, a mushaft that
is imam.
So they bring Zayd ibn Fabbath one more
time, and they say, from this volume, we
want you to recreate
7 more volumes.
1 of them is sent to Azerbaijan, 1
of sent sent to Egypt, 1 is sent
in Al Hejaz in Mecca, 1 is sent
to Yemen, 1 is sent to Al Iraq,
and they are kept
with the reciters
to teach the people. Now the Sahaba had
a very unique way of teaching the Quran.
They had the Maqra.
So Abdulai ibn Mas'ud and others in Baghdad,
they would have a reading of a section
of the Quran with the people would learn
it from them, and they would repeat it
after them. And then they would go and
they would master it with those who had
mastered it until they would move on section
and section, the way we learn the Quran
until today. And if there was dispute, they
would go back to the original and the
master of Quran who recite the Quran for
us.
The Quran remained
through a chain of narration,
and, subhanallah, as you and I begin reading
and reciting the Quran,
it is through a form of talaqi.
It's good.
Oh, did it come out?
It is through a form can you still
hear me? Oh, there we go. It is
through a form of talaqi, where
you cannot
regain the reading of the Quran
just from your own reading of the script.
There has to be an authorization
that is provided to you by one who
has mastered the Quran, from one who has
mastered the Quran, from one who has mastered
the Quran.
So, for example, in Perth,
in in my vicinity, we have a sheikh
Ma'at al Mansi.
He has between him and the prophet sallallahu
alaihi wa sallam 26 people.
We have our brother,
another engineer, Ibrahim. They're not Imams,
but they are preservers of the Quran. When
we call somebody half of the Quran so
you Ibrahim half of the Quran.
What does that mean? It doesn't mean he
memorized Quran, means he's meant to guard the
Quran.
That somebody reads it in a way that
they shouldn't or mixed an ayah or mispronounced
a statement
or a letter that you correct and say,
no. No. No. This is the way it
should be recited.
Just in in my masjid, we have
7 or 8 high caliber
people who are
engineers,
teachers,
not necessarily imams who have a dedication to
the reading and the recitation of the Quran.
The sisters who teach in my school,
whether it's sister Munah or sister Su'ad,
sister Halima,
all of them have an ijazah back to
the prophet Muhammad
sallallahu alaihi wasallam.
And that becomes a notable way
of us being part of the link and
lineage back to Rasulullah
sallallahu
alaihi wasallam. That people would say name your
men. Who did you gain this from? Who
had authorized you to recite it in this
way? And that has always been a tradition
that has protected,
the Quran of the prophet Muhammad salallahu alaihi
wasallam. So the chain of narration
is the an essential element of our faith
as Muslims.
How we are able to say, I learned
from this person, who learned from that person,
who learned from that person
back to Muhammad
sallallahu alaihi wa sallam. Now that very same
process that is used for the protection of
the Quran is the same process that we
use for the protection of the
Hadith of the prophet Muhammad sallallahu alaihi wa
sallam. Because the same people who taught us
the recitation of the Quran are the same
ones who taught us what the prophet said
about the Quran
and how he lived the Quran and how
the Quran was revealed. One of the profound
statements of Abdullah ibn Mas'ud, he says that
if I
knew of a person who my camel can
reach, meaning if I have to take a
journey on a camel,
If I knew there was a person who
knew the Quran better than me
and my camel could reach him, I would
leave to him now. But I have been
witness
to every ayah of the Quran,
where it descended,
about whom it descended,
and for what circumstance it was revealed to
the prophet. I was there. I saw the
revelation of the Quran, and these people are
the ones who transmitted it to generation after
the next. And I leave you with the
statement of the prophet,
that this faith,
this knowledge of this faith is conveyed from
1 generation to the next by the most
noble and honorable of its people. May Allah
make you and I of them, inshallah.
As you set your purpose in educating your
children,
in educating your community,
in wanting to learn just one verse of
the Quran, that beautiful hadith of the prophet
also in Bukhari,
hadithu anni,
convey from me this knowledge even if it's
just one verse that you've understood.
Right? It's just this is the deen of
Allah. This is what I know about the
truth. I want to share it with you,
my son, my daughter, my brother, my sister,
my husband, my wife. Wherever you are, it
becomes a guiding pillar
in our existence. And I pray that Allah
subhanahu wa ta'ala makes you and I as
a preservation
of the Quran, a preservation for the deen
that as our children grow
without us in their life, that they maintain
what we have brought forth as our parents
have brought us into this world that ask
Allah to forgive them their, their lapses and
the blessing of what they have conveyed and
protected,
the Quran as being. We'll talk about that
preservation in general with the people of Uzbekistan
and Tashkent and Bukhara in more meaningful senses.
When you kind of think about the Russian
repression that occurred
and the desire of a communist
agenda of obliterating
anything that relates to the Quran.
And then you stand in this magnificent masjid
that we're in.
You hear the beautiful adhan that we heard,
and you stand in front of the new,
university that's being
built and you look at it and say,
subhanAllah,
that from
a dark heart that wanted to remove every
letter
you find in its place buildings that are
greater than that which were initially there, and
intentions that are renew renewed to
realign realign and reignite
a greater purpose of
commitment to the path of truth, the path
of Allah subhanahu wa ta'ala. And I pray
that Allah, subhanahu wa ta'ala, grants us happiness
and joy and,
this might 15 actually, 20 minute contribution inshallah
before we go get some proper noodles.
Who's hungry for some noodles inshallah?
So we thought yeah. We thought we thought
let's make lunch noodles today.
We're in the land where Marco Polo stole
spaghetti from.
So this is where noodles were, first instituted,
and we'll try to get some nice,
wonderful,
Where is this lunch for all of us?
Where will this budget be stuck in the
food quantity? I don't it would be the
state. Everything must have, like, many countries No.
No. No. No. No. No. No. This is
all entirely from the people here. Yeah.
I don't know about the historicity of the
masjid, but it would be built on something
that was already here. And, masha'Allah, it's a
magnificent structure and all of the masajid, masha'Allah,
that you will find all along the ancient
and the new
all have the same design and spirit and
there's a beautiful Aztec that is reward through
it. The sisters who prayed in the back,
you're welcome to come forward, inshallah. Welcome to
see the mihrabab. Take a little bit of
a walk through on our way out, inshallah.
We'll gather outside in the courtyard of the
to depart and say 5 minutes
to depart and say 5 minutes