Why All Prophets Shared One Religion

And it will be for a half an hour inshallah. As usual with our classes, we don't to make them very long. This isn't really a class in the sense that you need to have a pen and paper here. However, if you want to really learn, if you want to really retain what it is you hear here, it's most for you to follow along with us in the Quran as many people do not memorize, don't know aren't very familiar with it. Why was this chapter chosen? Even though many of us aren't familiar with this chapter so much. Reason I chose this chapter is because this chapter captures a theme which is often overlooked in the Quran. And that is the kinship that is found amongst the prophets and messengers. A spiritual kinship What does that mean? All of the prophets and messengers have the same, the same religion, all of them. All of them have the same religion. All of them are Muslim in the linguist linguistic sense. in the linguistic sense They are all Muslim. And they all have the same calling. And they all have the same vocation. And they all say the same things. And they all have the same core values and beliefs. And they all have the same struggles with their people. And with their enemies. So just as the prophets and messengers all called to the same thing. Likewise their enemies always throughout have tried to respond to them and tried to refute them and discount their prophethood with the same old arguments. Nothing new has come upon the thought of humanity with regards to rejection of the prophets and messengers. The way they say it may be a little different. It's maybe a little fancier. In our time, it's the same thing. Nothing has changed. The way that people try to reject prophethood, the way they try to reject specifically the prophet Muhammad because people are of different different types. There are some that reject all prophethood. There are some that reject even the existence of a creator. Some that say there is a creator but there's no prophethood and there's no organized religion as they say. Some will reject some prophethood but except other parts of prophethood. So, they'll accept some prophets and not others. Some will accept prophethood and accept the prophet Muhammad but not accept everything that he came with. So, they were portions of that such as him being the last messenger and prophet. They will reject that. So, they claim that there are still prophets amongst us and people that are still going to be prophets after him, etcetera. So, the types of people are different and their disbelief is the same. They come from different places. They come from different languages and different cultures but their argument is more or less the same. It revolves around the same tricks that a Shaitan has been playing on humanity since the inception. And so this chapter captures that and discusses that. One of the most important things that this chapter discusses is the commonalities amongst the prophets and messengers which we are going to discuss in add some link. The prophet Muhammad said we the prophets, we are paternal brothers. And then he explained what that meant and said, our mothers vary, yet our religion is one. So, when the prophet says here, our religion is one. We under that this is an analogy of their spirits and their their call. It is not that they are literally blood relatives, all of them in that sense. Rather, what is meant is we all have different mothers, yet our religion is one. So, the religion of Islam, worship of Allah alone without any partners, the worship of Allah alone, in the way that he has instructed only. That is the call of every single prophet and messenger to have ever graced this Earth. However, their mothers vary. What does that mean? Their mothers vary, meaning that details of some of their laws, some of the prohibitions and obligations that were placed upon them, that they were prohibited from, may vary and that is based on Allah subhanahu wa ta'ala's discretion and wisdom of what is most efficient for that people and that place and that time. It's very important that we understand something. All of the prophets have the same religion the core religion of Islam and Islam. The second thing is that all of the prophets and messengers have the same core values. Not only just the same religion but the same core values. What are the core values? The core values are the five pillars of Islam. All of the prophets and messengers came with those five pillars of Islam. The core values that Lying was never okay. Murder was never okay, right? consuming filth, intoxicants, fornication, these things. This was never prohibited. This was never permissible in any of the religion of any of the prophets and messengers. Now, the repercussions of those things may differ. The laws may differ. How these things are enforced may differ. What a consequences are may differ. However, these core values never changed. They were always similar. They were always the same Al Ambia, Jamru, Navi,.

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In when we when we recite be. Oh prophet, yes, it's core meaning is profit but its linguistic meaning is One who is profound in stature. Somebody who is highly esteemed. Someone who is worthy of much respect. and it is also recited and then in the Arabic language is one who brings to us immense news Some kind of thing about the past or the future or the present that is immense in its nature. This is what a Nebah is. As Allah subhanahu wa ta'ala says and so this chapter here is 112 verses we're going to discuss probably three or four verses each day inshallah until we finish the chapter with the end of Ramadan of gatherings. Yes, we may not have memorized the chapter. Yes, we may not memorize everything that I have to say and I don't expect anyone listening to. However, the mere action of participation in these kinds of and these kinds of gatherings is what paves the path for each of us to paradise. The prophet said, Allah,.

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Allah, the Masjid, reciting the Quran, and deliberating and discussing and meditating over its meanings except that the tranquility will descend upon them. The angels will surround them mercy will envelop them and Allah will mention them and make mention of them with those who are closest to him. Subhanahu wa ta'ala. So, the point here is not to just You need to come. If you come, you need to memorize everything. You need to learn every single thing that's said. If you try to do that, you're probably going to set yourself up for failure and so after five or 10 days, you start to slow down the novelty of Ramadan starts to kind of go away. P, it starts to dissipate. People kind of start to revert back to their old ways. You know, Ramadan's not so special after the first week or so and you know the numbers start to decrease and people start to, I'm not saying that that's what needs to happen. I'm saying that that often happens and when it does, we need to not let that dictate our actions, right? And we also need to not let these kinds of things. Dictate whether we will continue to attend these kinds of classes or not. Just because you didn't learn much or just because you think you didn't learn much or you didn't memorize everything that was said or if I gave you some kind of you know, fantastic a quiz you wouldn't be able to solve it doesn't mean that you haven't learned anything and you haven't benefited anything. You've benefited quite a lot. And Amir exhibition of patience in this kind of sitting, articulates a lot about one's character. So, we ask Allah Subhanahu wa ta'ala to bless us in these gatherings and to enlighten our hearts and to guide us as we read through and meditate and contemplate the verses of the book of Allah Subhanahu wa ta'ala. Subhanahu.

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The original reference must have from which all other are drawn. The first half was written by Abu Bakr meaning by his order. It was collected by Zaid and it was documented all in one book and in the order in which the prophet recited the Quran to Jibreel the last time of his life. This is called the the last review, the last revision. What is that? Well, you know, the Quran was revealed here there versus sometimes chapters collectively, sometimes parts of chapters, sometimes introductions to chapters, sometimes endings to chapters, etcetera. So, the Quran was revealed in spats and these chapters would be collected and documented by the companions, by the prophet scribes and he would instruct them where to place, what verse, and what chapter, and where. Now, every year during the month of Ramadan, The prophet would recite the Quran to Jibreel. so he would recite the Quran to Jibreel. And if there were any new verses, it would be categorized. These verses would be placed in their proper order, etcetera. At the last year of his life, the tenth year after, well, the ninth year after Hijalah, the prophet met Jibreel during the last Ramadan, Ramadan of the ninth year after Hijra, and he revisited the Quran with Jibreel twice this last year. The last year of his life. This incident is referred to by the scholars as the last revision, the last review And that is that the prophet recited the entirety of the Quran to Jibreel Alaihi Salam. And he recited it to him in the order that it is found in the Mushaf today. So we know for that the first chapter to be revealed was right? So, that's not the first chapter in the order of the Mushaf. The first chapter in the order of the is etcetera and the last of these chapters is that. So, the the book that we have with Surat and Nes in the order that it is viewed the Quran with Jibreel and recited it to him in this order. In this order. And there's many reasons why we come to that conclusion, which we don't have time to get into. The point is, is that this first Mushaf was collected by after many of the companions were murdered in various wars in Harubarida during the time of Abu Bakr Sadiq. It was an idea that Omar Abdul Khabab had first conceived and be even before him The point is, is that the companions collectively decided to document the most half into one, one book, one must have. After this, we go through the and this book, this most half remained in the remained in the custody of Abu Bakr. When Abu Bakr passed away, he passed on this must have and Omar kept this Mushaf with him throughout his Khalifa. When he passed away, he passed this Mushaf and his custody onto his daughter and the prophet wife, Hafsa. And so, this must have remained with Hafsa. Of course, it wasn't a small little neat we have today, right? The writing was very big and it's a huge book. It's not something you're going to misplace, right? It's not something that be easily confused with other books. The companions deterred people and highly discouraged people from writing the Quran in small print. This was prohibited in the times of the of the companions. And who was known to physically reprimand people during his for writing the most in a small print. Out of their respect for the most huffing out of their respect for the words of Allah. So, the Mushaf was mandatory written in a very large print. After Omar Ali Allah who passed away was murdered. was the Khalifa of the Muslim in and much discrepancy had occurred throughout the Muslim world with regards to the recitation of the Quran. You there's different recitations, different companions had gone to different places and resided there and people would come and learn from them and then when they would meet for Hajj, specifically for Hajj or Jihad or whatever from these different places, different people are reciting the Quran in different ways and it was causing conflict and so, again, commissioned and three young men from Quraish to write the to basically to to scribe these this that was with Hafsa to make about five or six or seven copies. It's a difference of opinion amongst this historians. How many copies there were? And for one of these copies to be sent to every major, every major capital of the Muslim Empire. So, one was sent to Iraq, one was sent to Bahrain and one opinion, one was sent to Asham, one was sent to Yemen, one stayed in Madina, one was sent to and it's a difference of opinion how many of these if there were but the point is that is referred to as this is referred to as the Earth Manny in reference to Earth Manny bin Athen it is referred to as Arthmani script or many, book, or copy. That book, every other that is printed till today has to be taken from that book. It has to be in accordance with that book. It can't differ with it. If it differs with it, it has to be thrown out. Now, that book isn't just written. I mean, it's memorized by millions and millions of Muslims and scholars all throughout the Muslim world throughout the ages but the point is, is that, that is the essence of where we have the most have today. Now, when we examine those books, we find something interesting with regards to this is referred to as the we find in that original Mushaf of Earthman there were no numbers, there were no numbers for the pages, there were no dots, you know, like the has one. and has one dot underneath. There were no dots. There were no valves written the and all that stuff. There were none of these things. So, the the the book was very bare. It was just the shape of the letters and that was enough to know at that time. Those things hadn't been invented yet. These were actually introduced later. The dots, dotting system was introduced in the time of also things the number of portions of the Quran, the also the these half of a which is 10 pages, certain amount of verses. These things were introduced in the time of and so, that original must have is what the rest of all the were taken from and that's what our today is taken from. Actually, if you open up your to the end to the back page, you'll find that it mentions the chain of narration of that particular Moshaf and all of them go back to Abdullah bin Masood and Arthman Abin Afan and Ali Abin Abhi Talib and so and so these they all go back to that original whatever we find in that is all considered to be a Quran. Everything that was written in that original manuscript is considered to be the words of Allah purely. Without anything else. So, there were no numbers, there were no number of verses, there were no pages, and this is one thing I want to mention here very quickly and that is. this kind of obsession that has come up lately and it's kind of started back in the seventies. We don't have to get into the story behind it but it's been a real big thing where people will come and they'll do this kind of numerological thing with the most half and it's this verse at this number, and this number of verses means this and this number of verses and if we add that to this, then we have this over here and by the time you're done, you're wearing a tinfoil hat and you are talking all kinds of silliness This has nothing to do with the actual Mushaf. These numbers that we find on the verses, they are not the numbers of. They are not necessarily absolutely agreed upon amongst the scholars. There are different schools of thought with regards to how to count the verses of the Quran. Hadith was Yani, Yati,.

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This many verses in this chapter and this chapter's title is this and that means it means this and we derive meanings through this methodology. This is something which is not permissible amongst the scholars of Islam. The serious scholarship of Islam does not allow these types of things. The numbers of the verses in the Quran is a difference of opinion. Some of the verses that the companions themselves even differed is this two verses or one. They don't differ on what the verse says. They don't differ on the number of letters or the number of words. They differ on. If this is an independent verse or if it's an individual verse. So, these kinds of things that are kind of brought out and before with Rashid Khalifa and and you know, the number nineteen and all these things. This is something which is rejected by the scholarship of Islam. This is not something that is permissible. The meanings of the Quran are preserved just as the Quran is. It's preserved by the lineage of scholarship that we have with us. and so, it's important that we not kind of follow all of these new things that come out and people come up and they say that you know, the the miracle of the Quran's numerology and all of these things. This is not something which is considered a science in or any kind of serious discipline in the science Tafseer and the signs of understanding the Quran. It's important for us not to get sucked into these kinds of things and what's worse yet is some of these folks will come up with fantastical events that are going to occur, you know? some say, you know, 911 was in the Quran and some say, you know, the end of this place is going to happen at this time or it's this year is going to be the you know, the end of the world or any of these things and of these things have been said. This is not to be ascribed to the Quran. This is not stated in the Quran and much of this revolves around conjecture and presupposition and revolves around a lot of shady characters. some of them have claimed to be prophets. Some of them have claimed to be messengers and so on and so forth. So Allah subhanahu wa ta'ala.