Introduction: Part A
v The Purpose of the Qur'an
v The Sacred Nature of the Qur'an
v The Qur'an is the "way out"
v Goals of the lectures
Notes:
v Talaqqi means to receive or receiving
v Imam al-Ghazali (ra) says in his ‘ihya, “the secret of Qur’an, its utter essence, and ultimate purpose, is to call creation to their almighty, Lord of this world and the next, and the creator of the heavens and the earth and everything between them, and that which is hidden to the eye.”
v Pledge of Ridwan, a bay’ah taken by the Sahaba (ra) with Rasul’Allah (saw) next to a Tree. Tree symbolized barzakh, or the link between the earthly life and paradise. Similarly, the pledge was the allegiance of the Sahaba to the Rasul and thus, this was their link to Allah (swt).
v The meanings of faith (iman) have to be stirred to attain change. Can be likened to sugar in tea. Once added it remains in the tea but tea still tastes bitter. But once the sugar is mixed in, one can taste the sweetness.
v Rasul’Allah taught that we need to know our relevant time; if this is known, then the Qur’an can be applied accordingly. i.e. sunnah in madinah (patience) versus the sunnah in makkah (justice).
v ‘Ali ibn Abi Talib (ra) asked Rasul’Allah how to get out of fittan and the Prophet (saw) replied, the way out is kitab’Allah
v Isnaad is not only essential to deen (in terms of authenticity, preservation, and transmission), but also to contextualize, understand, implement the right understanding of meanings.
v Most of crises today stem from misinterpretation of the Qur’an.
v Abū ‘Abdallāh Muḥammad ibn Muḥammad ibn Ahmad Ibn Juzayy al-Kalbi or ibn Juzayy, the famous scholar from al-Andalus who also dictated the travels of ibn Battuta, said “the essential purpose of Qur’an is to call creation to Allah.”
v The Qur’an uses rhetorical technique to elevate itself, establish its loftiness. For example, zalikal kitab (that book). Even though it’s in reference to the Qur’an, it’s referred to as “that book” instead of “this book” as to show its loftiness, something very high.
v Jafar as-Sadiq said, “God has manifested himself through the Qur’an, but they [as in mankind] don’t understand.”
v Rational proof is only a benefit to those with belief.
v Imām ash-Shāfi‘ī said, “It’s better to meet God with many sins rather than trying to meet him through Kalām [speculative theology].”
v Hikmah is literally defined as wisdom, but practically it is putting things in its right place, which is wisdom.
v Qur’an is guidance in this world of multiplicity, but in order to touch the meaning of the Qur’an, one must come to it in purity- state of wudu.
Introduction: Part B (The Merit of the Qur’an)
v Qur’anic verses
v Prophetic sayings
v Narrations of the Salaf
Notes:
v The hardest thing to attain is istiqama (steadiness or straightforwardness).
v Qur’an was sent down as a mercy (rahma) and healing (shifa).
v This world can’t be understood without the understanding of the hereafter. Things are understood in opposites. Hot can’t be understood with cold, pain without comfort, etc.
v Any house in which Qur’an is recited, angles will be present, shaytaan and devils expelled.
v Everything in universe is transmitted in light (photons) and subhanallah, Angels, which are made of light (nur) transmit everything (our deeds, blessings, etc). SUBHANALLAH!
v Nothing in Qur’an contradicts science.
v Einstein applied the General theory of relativity to model the structure of the universe as a whole. He wanted the universe to be unchanging, but this type of universe is not consistent with relativity, which indicates the expansion of the universe, a concept mentioned by Allah (swt) in the Qur’an. To fix this, Einstein added the cosmological constant, which would make the universe a static sphere. This was his biggest mistake (adding a constant to the equation relating the expansion of the universe in an attempt to balance the equation), because that would indicate there was a beginning (a creator).
v The best ibadah in this ummah is recitation of Qur’an (after salah).
v Salah is the mi’raj of the believer- ascension of your spirit. Interestingly enough, salah was revealed to the prophet (saw) in his mir’aj. Subhanallah.
v Prostratation (sajdah) only time when one’s heart is above one’s intellect.
v No way to freedom except through submission to God. (Freedom here is not physical, but rather of your soul)
v The Prophet (saw) said, “Nations and people will be gathered up against you, so say ‘Hasbunallah wa na’mal wakeel’.”
v The Prophet (saw) said, “Whoever kills someone that a Muslim has a treaty with, they will not smell the scent of paradise.” (very pertinent in our time)
v Ridwan- contentment
v Death is a gift to the believer. Don’t long for death, but when it does come, it’s a step forward in meeting your Lord and Rasul’Allah. Fittingly, Bilal ibn Rabah (ra) was joyous on his deathbed, because he was about to meet Rasul’Allah (saw) and his companions.
v Rasul’Allah (saw) said, “indeed hearts become rusted like iron does”; when asked how to polish it, (saw) said “polish with recitation of Qur’an [dhikrullah] and rememberance of death.”
v Some stations before action include: thought, natural inclination, etc.
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