Preservation of the Qur'an - Dr. Bilal Philips

foreign oh [Applause] [Applause] [Laughter] [Music] foreign [Laughter] foreign [Music] i [Applause] m [Applause] you [Music] [Applause] [Music] oh foreign [Music] the whole world is in lockdown covet 19 has shaken the world and left us in a state of uncertainty longing for answers to many questions we now have more time on our hands every day we're looking for ease and a stress reliever and many have literally nothing to do searching for things to fill their time the question remains how can we best utilize the extra time we have during this period the international open university has a solution we've served our community for over a decade in higher education join any program of your choice from various departments take advantage of our 10 discount early bird specials and start studying today log into w [Music] www.iou.edu.gm assalamualaikum everyone we apologize profusely but uh sheikh has not yet arrived we'll let you know as soon as inshallah can you hear me yeah i can hear you loud and clear alhamdulillah so let us begin everyone we hope you are the best of health alhamdulillah we are blessed to have in our company dr bilal phillips a man who needs to introduction i'm sure the topic of discussion will be a belief that is central uh to our islamic creed that is the preservation of the quran we muslims believe that the quran has been preserved as it has been revealed to the prophet muhammad peace be upon him over 1400 years ago now shaykh bilal will be illuminating some of the finer details about how the preservation has occurred and the various intricacies involved in sha allah as for questions i must remind you that do not keep them to yourselves please post them in the live chat below and the sheikh will address them after the talk is over insha'allah now i do not want to take much more of sheikh's time let's get on with the talk assalamu alaikum allah mm i'd like to welcome you all to this program on the preservation of the quran and the preservation of the quran as a general principle it is a part of their faith it is the basis for belief that the quran is in fact the word of god not an empty claim but a fact this is the muslim belief and that fact is supported by the evidence uh and scholarly research etc that has been conducted by non-muslims as well as muslims with regards to the origin and the authenticity of the quran itself in many religious debates concerning the quran and the bible the issue of whether the bible is the word of god or not plays a big role in such discussions the fact of the matter with regards to the bible the discussion there ends with the general statement that it is the inspired word because concerning division whether it be the old testament which consists of the first five books uh generally referred to as the torah of moses those first five books ended with a description of moses burial and how the people of israel cried and were devastated by his loss which makes it obvious that this was not the writing of moses as well as other scientific uh research higher criticism they call it of the bible shows that you know it was writings over hundreds of years moses according to biblical scholars and anthropologists etc was from some 15 centuries before the common era where as much of the bible was written in the 6th 7th 8th century so huge gaps and all kinds of uh repetition with different uh facts and information which led them to conclude that in the end the most we could say is that it was the inspired word of god most of the books a large portion of the books of the old testament after the first five of moses were of unknown origin so issues of authenticity are huge massive and when you go to the new testament the gospels which constitute supposedly the gospel of jesus but none of them are called the gospel of jesus instead it's called the gospel of matthew mark luke and john who are doubtful individuals unknown when you go to encyclopedia britannica and you look to see the authors of the gospels they say openly there that it's unknown we don't really know names were stuck on there then after that were the writings of paul much most of the new testament is the writings of paul who wasn't even a disciple of jesus so uh you know issues of uh preservation of the message of jesus are massive there are so many issues with it so preservation plays a big role in terms of determining authenticity or possible authenticity even of the message that is conveyed so when we come to the quran and we consider on one hand that muslims hold that the quran is the word of god and for muslims it the quran is the main miracle of prophet muhammad saw sallallahu wasallam not meaning that he didn't have any other miracles but that was his main miracle and that was the tangible miracle that would remain until the last day of the world that miracle was the quran which was preserved in the lifetime of the prophet may god's peace and blessing be upon him and after his lifetime so muslims have today a confidence a sense of confidence that the message of islam which was conveyed in the quran by prophet muhammed may god's peace and blessing be upon him has been preserved unchanged and there is no doubt when we look at the core beliefs and practices of muslims these are found all over the muslim world they're standardized the five pillars of islam the six pillars of iman yes they are not written as five and six in the quran but they are all contained within the quran and if the quran was itself preserved then the one who received it is then having a basic uh we could say substantiated claim for being a messenger of god for non-muslims of course textual authenticity of the quran should give them a sense of confidence that this was revelation and then studying the seerah or the life of prophet muhammad should then convince them that he was in fact a prophet of god and not a highway robber you know a pedophile and all the other horrible things that have been said about prophet muhammad sallal that's all falsehood and give them the kind of constant confidence that they would accept islam so knowledge of the preservation is important to both muslims as well as to non-muslims or as some people refer to them as not yet muslims so if we begin to look at that preservation process we have to say that it began in the lifetime of the prophet salallahu himself following specific steps it wasn't left to after his lifetime within his own lifetime he ensured that the quran was conveyed and recorded in his lifetime we know and we have to remember that the arabs of arabia were an oral society there were a few people who did right amongst them they were but in general the society was an oral society what happens in oral societies is that people's memories become very strong very strong you know although the west tends to push uh written societies to the forefront and praise them and look down on the oral societies mostly of the third world the reality of the matter is that the written societies are not superior what happens just to give you a basic example if we're in a written society the mother sends the sun to the market to purchase so many items and etc and bring it home she writes it out for that child so the child goes and reads the writing or the people in the store read the writing understand what is required give it to them and they go back that's the norm whereas in the oral society when the mother sends the child to the store she just tells that child what she wants that child will go to the store repeat to the shopkeepers or the people in the market what the mother wanted he collects or she collects the items and brings it back home so people say which one is more reliable the one that's written or the one that's spoken well if the child from this from the written society is told to convey this information to the stores store keepers whatever the likelihood of him forgetting or she her forgetting something is strong it's there it's real and that's why when they do the test in classrooms to show the inferiority of the written or sorry of the the verbal or oral society where in a classroom the teacher will write something on a piece of paper not very long say it to the student in the far right corner of the classroom then that student tells it from his memory to the one behind him or her and the next one and the next one and the next one and so and so working their way around the classroom classroom of 25 kids after that story has been passed through 25 kids and the one at the end writes down what he heard and the teacher reads that and reads what he or she told the first child it's a big joke everybody in the classroom has a big laugh because the story what was instructed in the first to the first child is now changed 100 percent however in the oral society it's a different story in the oral society when you tell that first child and they talk it through all of those 25 kids the story at the end of those 25 will be the same because their memories are trained strengthened strengthened why by tradition because when the mom sent the child to the store the first time and this child forgot something she hit the kid scold it or whatever so i got the message make sure to remember the next time so they go maybe just forget something else the next time but eventually they're gonna go and come back without forgetting anything that's the difference so in the prophet sallam's lifetime one of the methods by which the quran was preserved was learned and therefore preserved was in the congregational prayers which are said aloud fajr mother and asia in these three prayers people all came into the masjid the prophet saws recited the quran from his own memory people learned the quran just from that alone from his recitations they would learn that was the means by which the quran was taught by the prophet his wives we prayed with when he did tahajjud at night they were learning from him at the same time also everyone who newly accepted islam was taught whether it was from the people of the suffer who stayed in the masjid or the outside veranda of the masjid most of the time they lived there they would teach the new people who accepted islam that was another method and the prophet sallam himself encouraged people to learn the quran and to pass it on the well-known hadith the best of you are those who learn the quran and teach it to others this was well known and also as we said the scribes were few but prophet muhammed gathered around him from his companions those who had the ability to write he would sit them down when revelation came to him and he would dictate it to them and they would record it accordingly now of course in those days there was no paper they didn't have papyrus as they had in egypt so what people used to write on those people who are scribes etc who did write anything they wrote stuff wrote information they would write on tree bark you peel the bark off the tree on the inside it's light colored and you can write on it if you scratch on it the the scratch becomes like a dark line you know you've broken the uh the covering of the bark on the inside and it oxidizes and turns sort of dark brown or whatever so with right lung bark or on animal skins the skins of animals obviously after drying them they would take a skin off an animal and start riding on it no they would dry it and when it's dried it'll become harder and you could now write using ink of course they made ink from whatever was available there at that at that time 6th century or they wrote on the shoulder blades of camels the camel's shoulder blade that's the broadest uh bony structure in our body shoulder blades flattest type they would take shoal baits from camels as well as from sheep goat but the camel was preferred because it's the largest and they would write with their version of ink on such and this these were the main methods which the prophet sallam used for conveying or narrating the quran to the companions during ramadan he used to recite that's after they went to medina he used to recite the whole quran all that he had memorized up to that point and people prayed with him and learned there from his recitation so that was the first stage by the time the prophet sallam died the quran was not written up as a single text scribes had written and they had all this written material that they had compiled different chapters etc as well as those who had or close to him people like his uh servant anas was given by his mother to the prophet sallam to be with him to serve him ana malik you know he would be regularly with the prophet saws all the time so he would be among those who memorize the largest portions of the quran and so on and so forth and there were some of the companions who had during the lifetime of the prophet sallallahu alaihi memorized the whole god still their numbers were limited after the prophet sallam died in the reign of abu bakr and his reign was only two years it was suggested his reign was caught up in turmoil uh arabian tribes apostating from islam or refusing to give zakah a variety of different things happened we had false prophets had appeared and were trying to take advantage of the death of the prophet sallamus a chance to promote their own agendas anyway during that period of time omar had proposed to abu bakr that a complete must-have or text of the quran should be done because people were getting killed among those who were being killed in the uh wars they called them the wars of apostasy were some of those who had memorized large portions of the quran so in order not to lose those people's memorized portions of the quran any further omar malcata proposed that the quran be written down in one text initially abu bakr refused he didn't agree to do that basically because prophet muhammed hadn't done it you know out of a fear of innovation of making any kind of changes in the deen he hesitated until omar eventually convinced him that this was the intent the intent was preservation and all what the prophet saws allah did in terms of scribes and all these other things what was the purpose of that but to preserve it and doesn't allah refer to the quran itself this is the book right in the very beginning allah refers to the quran as a book he didn't refer to it as recitations readings he referred to it as a book so anyway convinced abu bakr to go ahead and compile they chose uh hassan out of the various sorry they didn't have it out of the various uh companions to head this project the brother of zaid he was the prophet sallam's poet anyway zade nathabit what did he do when this was proposed to him he responded in the same way that abu bakr did so they had to sit with him and explain and advise and clarify etc until he was himself convinced so at that point what he did was he gathered around himself the best reciters he was chosen because he was one of the best recitals himself and he had memorized the whole quran in the prophet sallallahu's lifetime not only that he was one of the scribes the prophet had made him it's a regular scribe who would write down the quran and he also had the honor of being with the prophet sallam in the last ramadan of his life in which he recited the whole quran from beginning to end twice anyway his steps began by gathering the hoffath those who had memorized large portions of the quran if not all and he gathered also the scribes and he compared what was memorized with what had been written by the scribes and whatever agreed he then wrote out on leather animal skin one leather the text of the quran and he continued with that until he completed the whole text of the quran after completing it he then turned it over to abu bakr abu bakr on his death bed he turned it over to ahmadinejad and omar himself being engaged with the issues of the ummah which expanded now to include iraq and egypt and syria it's expanding continually he turned it over to his daughter hafsah he had her look after that must-have that text quranic text of course hofsa was also one of the wives of prophet muhammad sallallahu alaihi and what she did she didn't just take it and put it on a shelf she gave access to whoever she just kept it whoever wanted to make a copy they want to make their own copy they could come to her home and make a copy and others who wanted to check their memorization of certain surahs or whatever verses they could check it against that written text so for the ten years during the life of of uh um as the khalifa the second caliph of islam that must have was utilized continually after the death of omari mahatab osmanid nafan as you all know became the next caliph omar's caliphate ran for 10 years about 10 years and earthmans was 12. now what happened during the time of uthman was that with the spread of islam during omar's time which uthman inherited some issues began to develop remember quran was carried as the muslim empire or state expanded to include egypt iraq to the north and syria the quran was brought with them they taught people the quran who converted to islam etc and of course people like in iraq in particular i mean they were arabs also they belong to tribes that had branches in arabia and iraq was also arab tribal areas so what happened was that you know the quran had been revealed utilizing the different dialects that were available in arabia at the time and from those dialects the prophet had taught that the quran had been revealed with seven which is an aspect of the dialect dialectical differences and that the quran was recited in the the ahrefs tend to be more linguistic uh in terms of vocabulary and things like this whereas the karat tended to be modes of reading anyway the point is that uh relative to the various tribes of arabia the quran was revealed in such a way that it was possible it was facilitated people from the various tribal groupings for being able to read the quran but what was noticed by joseph one of the companions of the prophet sallam very famous he noticed in iraq that people were favoring their own dialectical differences and in reading they were going against what had been taught and recited by the prophet sallallahu so he brought this to the attention of uthman ibn afan the caliph and this was in the second year after he took over that something had had to be done in order to prevent changes taking place in the quranic text so what uh uthman even a fan did was he called zayd mithabit and with a committee of four who had memorized the quran they made they were instructed to make seven copies from the must-have the text which was with hafsa so they took it from hafsa made seven copies returned the copy to her and copies of the quran were then sent well i should mention that in the making of the copies uh uthman instructed the team to stick with the dialect of koresh since this was the main dialect of the prophet saw sallam the dialect of quresh was chosen to be the basis for the writing of the text of the quran meaning that any recitation or reading which get went against this was not acceptable and it was held to stabilize the quran from any uh variations further variations and changes that could take place so copies were sent to makkah syria basra kufa yemen bahrain and one was kept in medina and what they did was they sent a quarry reciting utilizing the recitation recitations that were confirmed by the prophet muhammad according to the qurayshi text and dialect so that way all uh other recitations etc and texts that people had which contradicted or went against or at variance with the main text were considered to be inauthentic and text that people had their own personal copies etc they were instructed to burn them and this was done willingly this wasn't something which was done by force where uthman [Music] who sent out the army or what could be called the police to check people and whoever had must haves they would you know they didn't they were punished or jailed or you know whatever no this was explained to the ummah of that time they understood to avoid confusion preserve the quran they dutifully burned all of these texts and all personal copies from that point onwards were made from that mustafa and uh that's what has been handed down over the 1400 years to us as it was preserved at that point and that text where research has been done looking for variations and variants and all these other kinds of things where portions have been kept in museums in germany in uk and in russia and elsewhere when these are compared with each other even the recent ones found in yemen when compared with each other there were no considerable differences the most that might be considered a variant was you know scribes making copies making mistakes otherwise the texts were unified one complete text and that is the preserved quran that we have in our hands today now we do hear of the different readings till today main two being the recitation of huffs which the majority of muslims read the quran by and the recitation of wars which is read in north africa sudan a limited number of areas now and the writing of the quran is unified everywhere we go however those following the wash recitation have the text written with uh different um dots the dots you know far the normal uh recitation of wash of house has a dot above it in watch you can find a dot below we have two dots above for cough and then worse you can find dots below other dots below so there are slight differences that if you're not familiar with it and you pick up a a must-have from washington you start to read it what what is this you know uh but the point is that the the the text because you have to remember when the quran was was written in the time of of man the copies were made and distributed they were made and distributed without uh these dots and dashes which are indicating vowels and differentiating between you know look-alike words uh letters fine off they look alike well one dot two dots distinguishes between them tan bar for example same thing two dots above gives you tar one dot below gives you back so uh these dots were added uh during the time of ali ibn abi talib you know to add that uh distinguishing those distinguishing features to help especially to help non-arabs to pronounce and read the quran accurately so the studies that have been done where they found parchment pieces of the quran in the british museum and other museums and universities in the uk they've compared them with the existing and commonly used text they found virtually no differences and research has been done on more than one occasion there was major research done in germany done gathering uh portions of must-haves from all around the world and the conclusion is that the text is one so if even group that have deviated from mainstream islam like the shia it's actually still the quran is the same you know no series various other groups that have arisen at different points in time nobody brought a different quran so we have one unified quran quran has been preserved we have a surety that it is what was revealed to prophet muhammad sallam to what he conveyed to his companions and they conveyed down the generations to us today so the assurance that we have for the preservation of the quran it gives us as muslims a surety along with the life of the prophet sallam that he was in fact a prophet of god i mean there are things which have happened over time which further reinforce the the fact that this was revealed by allah for example the relatively recent discovery 35 years ago 1945 in egypt in a monastery in egypt an ancient monastery in egypt they found a body mummified which had with wrapped with it a document which came to be known as the gospel of thomas the gospel of thomas and what's unique about this is that up until this period of time when people uh orientalists and evangel in in the evangelists as well as the various missionaries etc would try to attack islam they would say that you know in the quran the quran speaks of jesus uh making birds out of clay blowing on them and them flying away and it also speaks about him speaking in the cradle you know newborn baby speaking defending his mother yes maybe but nonetheless speaking this is made up stuff fabricated you know muhammad saw them you know just trying to make something different he's come up with these new stories and stuff like this so of course muslims hearing those kind of claims 100 years ago 200 years ago you know against the quran they just ignored it we believe it's in the quran it's the truth from god well guess what in those in that monastery though that text that they found which they call the gospel of thomas which they say is was written someplace around 60 of the common era to 100 or 120 of the common area this is like how many years before prophet muhammed like 400 years or 500 years before the time of prophet muhammed guess what in the gospel of thomas it's mentioned none of the other gospels that we know the four gospels around and there are other what they call apocryphal gospels contain this but that gospel of thomas contained it and not only that you know we would always raise the issue to christians who are raising bringing the gospels that hey this is not the gospel of jesus this is not the gospel of jesus this is just stories written authors unknown and stories contradicting each other in different points etc stories written about jesus it's not the gospel of jesus well they said you know we don't have many gospels that follow that pattern the pattern what they call of sayings you know the quran different statements of god and statements of the prophets and etc we don't have gospels like that that's your quran guess what the gospel of thomas is like that it's statements they call it the sayings gospel different from all of the others so the point is that there are other historical uh recent research etc which has brought out other evidences to strengthen the uh authenticity of the quran in the eyes of the non-muslims and scientists and researchers archaeologists etc actually there was one jewish professor i don't know if he's still alive but very famous new york where he went and traced all of the variations found in the stories etc mentioned in the quran to a variety of different parchments and writings and from in different languages aramaic and hebrew and you know et cetera et cetera and said see muhammad saw sallam he just went and picked this stuff from all over the place but actually his argument strengthens the authenticity of the quran because the prophet saws was born unlettered in mecca he was not known to read or write the whole of his life and for him to be able to have gotten all of these stories from all these different places it means he had to learn how many different languages and he needed to go to how many different places all of it strengthens the fact that obviously this was revelation which came to him so it's on the basis of all of that and there's a lot more that we have no doubt that the quran has been preserved as it was revealed to prophet muhammad sallallahu alaihis unchanged it's the same and the whole of islam which comes from that source is fundamentally one whether there are differences of cultures and things like this around the world people have etcetera yeah yeah there are differences we can't say that's islam those cultural differences are not islam they're not differences in islam but where people are following the basic pillars and teachings they are one from guyana south america to mindanao philippines um before we move on to the question and answer session we would like to inform all of you about international open university which is the brainchild of uh sheriff dr giraffes himself we wanted to inform you about the promotion that we have ongoing is that if you register for iou through survivors you get 20 off inshallah we'll be posting contact details uh in the live chat below in the meantime would you like to say something about iou yourself well the iou international open university was established in order to make uh islamic teachings accessible to the widest possible audience and then that was over 10 years ago in 2010 it was launched and it was launched with a bachelor's in islamic studies which has since included a masters and a bachelor's in arabic and then also expanded into other areas of importance to developing muslim communities around the world as well as non-muslim areas like education psychology islamic finance information technology and business administration but all of these are taught from an islamic perspective so the message from the core of islamic studies our bais program bachelors of arts islamic studies it has expanded to include all of these other disciplines and we hope to expand into further areas you know which are of importance like mass communications and agricultural economics and things like this but everything from the university which is what makes us particularly unique is taught from an islamic perspective so we welcome students from all over the world to join we do have scholarships and as well as we have a special uh scholarship uh package for africa in particular called the one mass scholarships and that's for one million uh scholarships for african youth and uh that is ongoing we welcome people who would like to participate with us share with that effort uh and to expand it into other parts of the world and alhamdulillah the university welcomes students we welcome also those who would like to participate in our institute we call it the elm institute where short courses are available on a variety of different topics whether it's you know motherhood raising teenagers or whether it is uh islamic banking and finance for dummies or others other things like that you know we have a range of courses available uh we hope uh our viewers here are participants that would take the benefit of what has been created for the benefit of the ummah and as our logo or our motto states changing the nation through education that is our focus the first question is how can we improve our overall memory uh i'm assuming they mean the verbal memory as the quran and the hadith were transferred down to you know oral tradition is there a secret to it you know for memorization in general is repetition that is the core secret it's not really a secret you say something or you hear something enough times you know it sticks in your head so that's the core of course scholars have pointed out that you know if you are sinful you commit a lot of sins this is going to affect your memory so you know try to do uh more good deeds be more righteous and this will also improve your memory but the core of memorization is based on repetition but i would stress that memorization is important however understanding is more important so if you have the option to just memorize text after text after text after text without understanding them and or learning the meaning of those texts and being able to apply them i will say that is superior same thing with your quran ramadan you know everybody likes to read the whole quran in ramadan but if you're reading it in the wrote fashion where you don't understand a word of what you're reading you're just reading the text rattling it off that is a big mistake you are actually going against what the quran itself tells you will they not reflect on the meanings of the quran or are their hearts locked up reading the quran without understanding it means your heart is locked up it's locked so it cannot absorb the meaning the purpose of reading the quran is to be guided so be careful memorization has its place has its benefits etc but do not do it at the expense of understanding so did all the time i'm invited to con transferences in different parts of the world in the beginning of the conference they'll have somebody read the quran now what the quran is talking about that they read has nothing to do with what the lecture or the conference is about and the one who recited it didn't know what it meant and nobody in the audience understood what it meant maybe a few arabs are there they understood but the mass of people had no idea that is an exercise in futility that is what we call what is called reading the quran for barakah you believe that there is barakah in reading the quran even though you don't understand it but this is an exercise in futility if you're going to read the quran in your events in your conferences etc then read the meaning acknowledge that but you should choose portions of the quran that are particularly uh concerning the theme of the conference so if your conference is about education then the parts of the quran you choose should be related to education that way the quran becomes relevant relevant to you and relevant to the people that are benefiting from you all right the second question is not guaranteed the preservation of the hadith literature common muslims do not have an option but rely on the research of the scholars of hadith so how can a common muslim learn the science of men or ill the average muslim is not required to know you know that's not on them that's for the experts who are checking trying to weed out fabricated uh you know material that has crept into hadith literature that's their job for the average muslim you don't need to know what you need to know is some arabic and understand the arabic that you have that's what's on you you sit under scholars as allah told us those who know if you don't know you go and you ask when you ask a scholar a knowledgeable person and they inform you then you now have a bit of knowledge and if you have that bit of knowledge you should share it with others to the degree that is appropriate based on your level of knowledge so if you want if you have a love for hadith and you want to delve into the hadith sciences and understand all the different you know issues and principles and etc governing it then masha allah go ahead and do it it's available you can start in the islamic online university or international open university you can take those courses in hadith where they've gone into these details they've given you a basis to start from from there you you know specialize more in the area of hadith expand your knowledge but hadith by itself without first again is not complete because if you know hadith and you don't understand thick then you can deduce and extract from it meanings and principles and rules which are incorrect they may seem logical and reasonable based on what you have studied of the hadith but because your knowledge is limited and you your understanding of the principles of deduction etc etc are not there then you are likely or possibly going to make mistakes so hadith is not by itself hadees should be studied along with thick and even with syrah and the other areas of islamic knowledge but it's just that you spend more time more effort more focus in the field of hadith the next question is were the seven dialects verified and approved by the prophet muhammad sallallahu alaihi wasallam himself [Music] yes they were um and there are a number of habits you can find authentic hadith where the prophet sallam uh corrected those who misunderstood in fact omar ibn khattab himself hearing one of the other companions recite utilizing one of the other uh or dialects and he thought he was just messing with the quran she was upset and dragged him to the prophet sallam and complained to the prophet sallallahu and the salaam recite the portion of the quran which omar thought he recited wrongly and then he had omar recite and he said the quran was revealed in this way and in that way so we have enough narrations there which affirm uh variant recitations the next question is what are the differences between the senate which is the chain of narration of the quran basically there isn't those who narrated the quran were the same people who narrated the hadith and that's why when the shia went off and declared that all of the sahaba had apostated except for a few three or four or five but the rest are all apostate abu bakr roma and apostates they shoot themselves in their own foot because they still use the same quran which was narrated by the sahaba who narrated the other hadiths which they now reject so you know they're lost so they have to make up their own habits from here there and everywhere you know and as a result you know their their their dean is is warped it's deviated you know it's it has similarities it's you know the same quran and uh prayer you know although it's taken on different forms and other things are added to the adhan and you know here and there so yeah those scholars who from the sahaba narrated the quran they narrated the hadith so if you deny the sahaba you have denied both the hadith and the quran all right uh the next question is the quran originally came down orally so why is it a compulsion to be in wudu to touch the quran but it isn't a compulsion while reading it the quran came down orally yes and was written down so why is there a requirement to have wudu when reading the quran the physical text nobody says you have to have wudu to recite the quran so the oral whether you have will do or you don't have wudu it's not a requirement but the written text because there are some narrations from the prophet muhammed which do indicate that it is preferable to have wudu when handling the quran and this is more an issue of respect you know just like we do in salah you know we could technically uh make salah without udu but but it's been there to replace the requirement of vudu and there are some things like sujuda sugar for example we don't have to have voodoo to make that sujood as the prophet sallam taught us but with regards to the quran you know it's generally health although some scholars do hold they are scholars in the past and in the present we do hold that it's not a requirement you know based on the uh the narrations as they see it referring not specifically to the text that we have here uh that only the pure should touch it but it's referring to the uh text in the low helmet fools so there are different opinions on this uh this issue and there are a variety of fatawa that have been made no harm in having wudu is definitely beneficial with that intention and um if the circumstance uh arises where it's necessary for you to pick up the mustafa your child is gonna cheer the most half you don't have to do so you have to stand back and say whoa you know and the child will tear up your muscle do you take it out of the child's hand you know yes you've touched it you didn't have vodou take it out of the child's hand put it on the shelf or whatever you know so we have uh circumstances uh wherein um it may arise that it's uh a need to pick up the quran without udu and usually they're saying it's it's opening the quran and reading and turning the pages and you know but again as the prophet saws you know i told aisha when he told her to bring his uh his jada his prayer mat from the masjid and she was she was uh menstruating so she said i can't do it to a mystery of allah he said your menses is not in your hands so this you know gives us and this is a very clear hadith without any um other interpretations it's a clear hadith that you know there is some leeway we don't have to make life difficult so difficult for ourselves that you know um when we need to pick up the mustaf we can't all right chief on related mode um the next question is should i ask my non-muslim friends to make wudu before reading the quran no i mean you you can if you want to you know make them get the experience of making wudu you can do that you know but the point is you give them a quran which is you know translated if you have a translator because what are you going to do give them a quora in arabic okay so if you give them one which is in arabic and english then this is no longer considered to be the mushaf anymore wherever the words of other than allah are more than the words of allah it's no longer considered to be muslim because prophet muhammed sent messages you know written messages which had quranic verses and everything in it to the rulers of persia and rome knowing that they were going to you know tear it and spit on it and stamp on it and all these other things so there is the way i mean you don't have to require you don't you don't need to give the arabic mushaf to your non-muslim friend it's not that's the real muslim per se translation is a translation of its meanings not and translation of the quran because the quran cannot be translated so that so as to say here is a translated quran this is the quran this is the same quran you're going to treat it the same way you treat the arabic text in which the quran was revealed no start all right chef um last question would you suggest for me a course i can take from iou i completed 12th grade and i'm a new muslim well it depends on what is your interest as a grade 12 graduate you are open to take any of our graduate courses which are undergraduate courses which are university recognized courses or we have what we call the gdis general islamic diploma of courses which are not university level courses they're open for you you can pick and choose based on your interest you know if you like sierra then you take zero courses if you like hadith take had these courses so on and so forth you can pick and choose if you want to just take one course even university level course but a single course you can take it as a single course and not the whole degree requirements so there's a lot of flexibility in the in the program that is offered in the international open university all right um we have time to squeeze in one last question um is there a difference in the tafsir also due to the difference in dialects well yes there can be uh differences of that nature you know where um by those variations uh additional meanings can be extracted you know um the quraishi dialect may give and give a particular uh with the kira of and expand the meaning you know from a well-known example is that of the the the verse on on wudu where uh variants of uh voweling shifted from being limited to to to uh washing your foot alone and include wiping on socks by variation of voweling so uh you know there are and and whatever fits within the accepted 10 14 karat etc and huffs and wash recitations and the qurayshi dialect is basically what we're dealing with now whatever matches the text of the quran which is the standard text is acceptable whatever goes against the text changes the text then it is considered to be chav or very you know an unacceptable variant all right that concludes our talk for this very beneficial session may allah increase your knowledge and accept this from you and from us and as alcohol to all of you for attending uh the talk we hope that you benefited immensely from it as well and inshallah we'll see you for our next event until then take care of yourselves my the whole world is in lockdown covet 19 has shaken the world and left us in a state of uncertainty longing for answers to many questions we now have more time on our hands every day we're looking for ease and a stress reliever and many have literally nothing to do searching for things to fill their time the question remains how can we best utilize the extra time we have during this period the international open university has a solution we've served our community for over a decade in higher education join any program of your choice from various departments take advantage of our 10 discount early bird specials and start studying today log into www.iou.edu.gm you

Channel: Bilal Philips

Views: 4,367

Rating: 4.8139534 out of 5

Keywords: Khutbah, english sermon, islamic lecture, muslim scholar, Dr. Abu Ameena Bilal Philips, shaykh

Id: lZlXP1KplKc

Length: 94min 55sec (5695 seconds)

Published: Sat Aug 22 2020