 We have Tafakko, Tadambo, Tafsir. We have these words that we seem to use interchangeably that really do need to be understood on their own. So Tafsir is explaining and inducing, depositing, clarifying the meaning of the Quran. And it has its own tradition. You have Tafsir in so many different ways the scholars have done Tafsir of the Quran. There's Tafsir according to a historical approach. There's Tafsir according to a coherence approach. There's Tafsir according to a narrative approach. There's Tafsir according to a rational approach. There's Tafsir according to a philosophical approach. There's Tafsir according to a linguistic approach. And so you have many different avenues that Tafsir takes and fills volumes of books in which people are accessing readings of the Qur'an and explaining and expositing them according to those approaches. Then you have Tafakkur and this is something that Allah is calling upon us to do. In many verses in his book in which he calls our attention to phenomenon in the creation which is that greater book of Allah SWT that we witness as well. Allah reveals himself in two books, in the book that is created, in the created book which is all of creation and in the book that is read, the book that is revealed in the Qur'an. We have Tafakkur of all of the ayat and these ayat are in the physical universe. And then Tadabbur is of all the ayat that are in his book. So it's all ayat, they're all signs that point and indicate a grand creator. But Tadabbur is something that has to do with reflecting deeply on the verses as revealed, as they are revealed. And to go a little deeper into that deep reflection, the word Tadabbur comes from Dabara. And Dabur is the back side of something, Dabur is what is behind the thing. So to have Tadabbur of the Qur'an is to get behind the verses themselves. And to read between the lines a little bit, to read about what the verses imply. What are the implications of these verses? And spiritually what can one glean from each one of these verses? Say now I'm the like now the best which is, this is what I wanted to talk about before the question. He said, Every verse of the book of Allah SWT bears 70 meanings, 70 meanings. And that does not mean that it doesn't have 71. 70 meanings here does not mean that it only has 70, not 71. When you tell your children, I told you 100 times to make your bed before leaving for school. You didn't tell them 100 times, you might have told them 7 times, 8 times. But you mentioned, you equated 8 with 100, idiomatically, countless times, innumerable times. Although there's a number to the number of times. In the same way the Arabs use the word 70 meaning innumerable, countless times, or a countless number. And 70 here symbolizes that it comes from a divine source. And so there's no enumerating the number of meanings. If the speaker is infinite, then his speech is infinite. And if his speech is infinite, then the meanings to that speech are infinite. So what we are trying to do here, insha'Allah, in the few hours that we have today, and then insha'Allah, if you want me to come back, we can do a part 2, a part 3, is to try to offer some tools through which some of these meanings can be unearthed. Seven keys for 70 meanings, there are many many more keys and many many more meanings. So these are not the seven keys for the 70 meanings. But these are seven keys among many to unlock 70 meanings among many. So insha'Allah with that I would like to just introduce you to the structure, to give some structure to the presentation that we have. Well actually before we get, so seven keys. Seven keys to unlock 70 meanings. We'll be talking today insha'Allah about coherence as one of those keys. There's grammar and morphology as one of those keys. Having a mastery of grammar and morphology to unlock certain nuances and subtleties in the book of Allah, we'll be talking about etymology, orthography, elliptical speech, pauses, concentric pauses which are where you stop and where you begin in the recitation and then transition. So we're only going to get through a couple of these, but these are the seven. These are the seven so that you have it in your notes as a taste for things to come insha'Allah in part 2 and perhaps in part 3. These are the seven. Well they're on the board. Should we be trying to write what's on the slides or we could get a copy of it? Yeah I would suggest that you take a copy of these notes. I will not assume that you're on social media just typing up things. I'll assume that you're taking notes. Even the men. Usually the men don't take notes. The women are the ones who take notes. I'm just taking good notes from this insha'Allah. Okay, so we'll get back to that insha'Allah. So to begin insha'Allah, Bismillah ar-Rahman ar-Rahim. Okay I'll give you guys a minute to write that down. We're only going to get through maybe two today. Maybe two. We'll have to switch. First of all I have remove your sandals. Remove your sandals which has to do with the etiquette that one should have in the book of Allah Subh'anaHu Wa Ta'ala. And we will postpone that till the very end. We'll do that at the very end instead of at the very beginning. Because if we talk about this it will take away from some of what we have to share today. I want to give you guys at least a couple keys to get you going. Maybe get your interest up to continue insha'Allah in parts two and three. And then the seven keys. And then prophetic dialects of eloquence. What I mean by that is what we can green from the prophetic discourses. As the prophets are engaging their people and as they are engaging their Lord. So we see some of the adab that they have with their people and with their Lord. Since we use our tongues to address Allah and to address other people. To see how chronically their tongues were influenced by the revelation of Allah Subh'anaHu Wa Ta'ala. So we're not going to get to that today. We might be able to get to coherent. We'll definitely do coherence insha'Allah. Grammar and morphology. Maybe we'll get to etymology. I doubt it though. So I wanted to begin then with the verse in Surat Yusuf. Allah Subh'anaHu Wa Ta'ala says Alif, Laan, Raa. Tinka Ayatum Kitamul Mubin. Inna Anzannaahu Qur'anum Arabiya. La'allakum Ta'akilun. Alif, Laan, Raa. Those are the verses of the queer group. We have revealed it as an Arabic recital that you may intellect. Intellect is a verb. It's an old English. Old English, old with an E at the end. An old English definition of a usage of the word intellect. Intellect is actually a verb. And it bespeaks a culture of learning where people have the ability and they have all the tools to critically think and to reflect and to ponder and meditate on a meaning. And to intellect about something was something that was the goal of education. To be able to intellect as a verb. But we have turned that into a, we've materialized it. And turned it into a noun. And knowledge then has transformed as a result into data and information. Whereas knowledge in the beginning was light. It was pure light that would guide a person into action. And intellecting was part of the process of that light. But that's enough social commentary on the day and age in which we live. Allah swt is getting back to this verse. Alif, Laan, Raa. He says, Alif, Laan, Raa. Those are the verses of the clear writ. Indeed we have revealed it as an Arabic recital that you may intellect. In order that you may intellect. This is such a powerful verse for many different meanings. Seventy at least. If we look, Allah swt says, Alif, Laan, Raa. Those are the verses of the clear writ. We have revealed it as an Arabic recital that you may intellect. What's the most important word, I think, in this verse? To intellect, to reflect. Any other answers? Kitab. Kitab? We have revealed it as a Quran. There's no Kitab but Quran. Any other? Revealed. Revealed. What is that? Revealed. Revealed? We have revealed it. Arabic. Arabic. I'm giving an Arabic exam. We have revealed it as an Arabic recital. Now the reason I'm saying that this is the most important word is because this word is the one word that could have been left out but it wasn't. Allah swt could have said we have revealed it as a Quran in order that you may reflect and that grammatically you would have been sound. Everything, you know, and it would have made sense and everything. But it's the one word that could have been left out that was not left out. We have revealed it as an Arabic recital in order that you may intellect. So in a way, it is the most important word in this verse. And it's coming down to a people who have mastered Arabic. You want to talk about the mastery of Arabic? You're talking about the generation of the Prophet ﷺ and those who came before him. Right? And those who came after him only for the first 150 years after him. Because after that, you have the muhakkukun, right? After that Arabic takes it down. So if you want to be clear about this. If you want to be able to use a word and root it in a certain genealogy in a usage and say this is the correct usage of this word 150 years after the Prophet ﷺ, you can't do it. If it comes 150 years after some sort of usage of Arabic after 150 years, that's sort of like the breaking point. That usage is no longer your fadjubi. You can't use it as an evidence. So it came down to a people who mastered this language. So much so that a person could just stand up and recite in poetry that is rhymed and metered off the top of the dome, right? And go for 50, 60, 70, 80 verses. And that's what's called the qasida, right? And be answered impromptu by another poet who says, I'll take that same rhyme, that same meter and outdo you. And this is what they used to do in the Suql-Qalaf, right? They would have these people going back and forth, talking about their horses, their valiance in battle, their tribe, their virtues, and go on and on. And try to outdo one another in poetry without even preparing it in advance. That's how they could do that. It's very difficult to do in any language. In any language, it's very difficult to do. The khabab could do it. The khabab could do it, right? But how many khabab does Pakistan have? So these are people who are few and few and far between. I don't even know if Shakespeare could do it, because he wrote his poetry. But the khabab could just do it from his head, right? So it came to them as an Arabic recital, right? In order that they may intellect. And one of the other very interesting words in this verse is mubin, right? We have revealed it as a Qur'an and mubina. We have revealed it as a clear scripture, right? Mubin has two meanings. One is clear and one is clarifying, right? That it's clear in and of itself, but it also clarifies everything else, right? So mubin has that double meaning. But the ironic thing about this verse is that it is stating that it itself, that the Qur'an itself is clear, right? But how does this verse even begin? After alif, lam, ra, which is totally ambiguous, totally unclear, nothing clear about that. I can't even translate that. You can't translate that as to ALR, right? A period, L period, R period. Now try and go figure that out, right? Because there's no meaning to ALR, right? There's no genealogy to these letters in English. English is a pigeon language. It's Germanic. It takes from German, it takes from Latin, it takes from Greek, it takes from Arabic. It's like Urdu. Urdu has a beginning date. There was a time where Urdu didn't exist. And it takes from Farsi, it takes from Hindi, it takes from Arabic. It's a pigeon language, right? But Arabic is a source language. It's a source language. Alif, lam, ra, have meanings. There's a meaning to alif. There's a meaning to lam. There's a meaning to ra. And the proof for that is that we say alif, lam, ra, as part of Revelation. That if these words, if these letters did not have meaning, Allah subhanahu wa ta'ala would not have revealed them. Why did He reveal them as independent verses? kaf, ha, ya, a'ain, sal, ta, si, ni, ta, ha, noon, ya, si, kaf, alif, lam, ra. Why are they revealed as verses, independent, that open up surahs if they don't have meaning? There's a meaning to these letters. There's a meaning. And I'll just give you an example of not a meaning, right? Because Allah subhanahu wa ta'ala knows the meanings of these letters. But this is an example of an aspect of a letter. Not a meaning of a letter, but an aspect of a letter. The letter ha'ain, for example, ha'ain, if you find ha'ain beginning a word, then there's a very high probability that that word will connote a covering of some sort, right? The word ghatta is to cover. Ghassana is to, is the night when it covers the day, right? Ghaffara is to cover over someone's faults. Gharrika is to be covered by the water, right? The water will cover you, right? And on and on, right? The phah, if the phah begins a word, it will connote probably, probably, right? Because there are exceptions. But it will connote an opening or a splitting of some sort, right? So fatahah means to open. Falata means to divide. Fasala is a season, right? Fasal is a season in which the year is divided, right? Falata is to split, right? Kun'a'u l-grab al-falaq. I seek refuge in the board of every splitting in creation. The Lord of every phenomenon that splits in creation, right? I seek refuge in the board of every splitting. As-salamu alaikum warahmatullahi wabarakatuh. As-salamu alaikum warahmatullahi wabarakatuh. We are, I did not expect to be in such a rainy presence. Allah is the greatest people. Allah is the greatest people. And I ask permission to continue to be able to address the people. Allah is the greatest people. I mean, Allah is the greatest people. Allah bless this man. This man is one of the pioneers, one of the pillars of Islam in America. Why not the Darseed tree? Allah is the greatest people. Allah is the greatest people. I don't know what to say. We can end now. Allah is the greatest people. As-salamu alaikum warahmatullahi wabarakatuh. Kun'a'u l-grab al-falaq. I seek refuge in the Lord of every splitting in creation. Everything that splits. The shoot as it splits from the earth. The shell as it splits from the kernel. Everything in creation that splits. The baby as the baby splits from the womb. There's a splitting there, there's a separation. That's falaq. It's not just the dawn. That's one example of splitting. But Allah is the greatest person. Everything that splits. The Lord of that. That's falaq. Falaq is to divide. Fahima is an intellectual understanding. To understand it's fahima. There's an opening in the mind that happens there with fahima. So that's a little more figurative. But there's an opening or a splitting with words that together. Fun, the mouth. The mouth opens and it splits. There's a split in the lips. You have two lips and not one. And it opens. The word for mouth itself begins with that fah. And so on and so forth. So these are aspects of these letters that we can taste. But these are not the meanings of these letters. The meanings of these letters are with Allah. And Allah reveals in his book these letters that are known as muqatta'at that they're called muqatta'at. The letters from which our access is cut off. That we don't have access. Our access to the meanings of these letters is cut off. But that doesn't mean that they don't bear meaning. They're a great meaning. And if they didn't mean anything we would not be rewarded for reciting them. The Prophet ﷺ said that every single letter in the book of Allah is rewarded and every one word is multiplied tenfold. And then he personally exemplified that by saying, and I'm not saying that alif, naam, meem is a letter. That you could just lump all together. But alif is a letter. Naam is a letter. Meem is a letter. For which you are rewarded. And I am rewarded tenfold for reciting. So if they didn't mean anything one, Allah ﷻ would not have revealed them. And secondly, we would not have been rewarded for reciting them. But their meaning is with Allah ﷻ. And in the same breath, if you will in the same breath that Allah ﷻ reveals alif, naam, raa, he calls his book mubin. He calls his book clear and clarifying. But Allah ﷻ does not clarify what alif, naam, meem meant or alif, naam, raa meant. So on one hand it is completely ambiguous. Nothing clear about alif, naam, raa. And on the other hand the book is clear and clarifies everything. And between those two the Muslim finds himself reflecting. Between those two. Between the clarity on one hand and the ambiguity on the other the verses that are clear and the verses that are unclear Here we vacivate with our reflection. And so the one message to receive from this inshaAllah far hard to open is that Allah ﷻ he knows the meanings of the verses that he has revealed. He knows what these verses mean. And we cannot come to the book of Allah ﷻ with our certainty in the reading of the book of Allah ﷻ that this is what this verse means and this is what that verse means. We cannot come to Allah ﷻ to his book with this attitude of I know Arabic I know what these verses mean and then run with those meanings and say this is what Allah ﷻ meant when he said this or when he said that that Allah ﷻ has given these meanings to some people and he has as gifts, right? When we get insights from the book of Allah ﷻ we should receive them as gifts, right? But not as something that we have through our own efforts acquired on our own, right? Because there are veils and Allah ﷻ will unveil for those of the servants what he wills and he will keep veil what he wills. And in that I'd like to just note one very profound statement from Hujjat al-Islam Abu Hamid al-Mazali in which he writes in his Sakhir and this is not in the Ahyaat but this is in a book called Kitab al-Arba'een he says and just to read this for the barakah of it in Arabic and he says that had it not been for the veil of the essence of the majesty of his speech would the attire of letters no throne or earth would have remained to bear hearing it and everything between them would have been annihilated by the grandeur of its power and the radiance of its illumination and had God not firmly established Moses he would not have been able to endure hearing his speech just as the mountain could not bear the traces of his majesty and so was pulverized to powder so when we are looking upon the verses that are in the mushaf seeing these verses clothed in the attire the garments of letters that we see the adif, we see the ba'a we see the ta'a all the way we see all of these letters what these letters are doing are they symbolizing divine meaning they are pregnant with divine meaning every one of these letters that there is a healing in just looking at the book of Allah without even reading it there is a healing that can happen in the soul that stirs the soul just to look upon the book of Allah is worship because these letters they hold back divine meaning from us that had it not been for those letters which are symbols had it not been for those letters to stand there between us and between these meanings and had these meanings just poured themselves onto us that we would have been just like that mountain that Allah swt talks about if we put this Qur'an on the mountain we would have seen it that had we reviewed this Qur'an upon the mountain you would have seen it totally reverential totally prostrated and pulverized to powder from the fear of Allah swt so what is it that prevents these meanings from doing the same thing to us according to Hujjent in Islam it is these letters are holding back as veils the essence of the majesty of the speech of Allah swt had it not been for them then no throne or earth would have remained to bear hearing it hearing it and everything between them would have been annihilated by the grandeur of its power and the illumination the radiance of its illumination so that is what we are embarking upon is to be able to get behind these letters into some of those meanings but not to the point of our own insanity just glimpses just tastes just to be able to taste it for our own soul's nourishment inshallah and so what I wanted to talk about just today inshallah getting into this is the first of these keys the first of these seven keys that I wanted to discuss is that of coherence that of coherence and what we mean by that is tenasud tenasud is actually one of the approaches of tefsir you have these relationships between the verses and between the surahs that the scholars have taken note of and it actually led to a genre a sub-genre within tefsir to be able to explain the book of Allah swt through its own internal coherence and we are not accustomed to thinking about the quran in terms of coherence in the words of one orientalist he said these 6200 some verses of the quran it's as though each one of them were taken separately thrown up into the air and wherever they landed is the order of the verses that we have in the book of Allah in the Qur'an totally random that you would be reading in the book of Allah swt you would be reading about Sayyidna An-Nuh and this is not referencing a specific surah I'm just exemplifying you know an example exemplifying a feature of reading the quran without making specific reference to anything for example you would be reading about Sayyidna An-Nuh and then it tells the story of Sayyidna An-Nuh and then in the middle of the story you would be reading about something that the Quraysh asked the Prophet that it takes you to some law with respect to divorce and then it brings you all the way back to Ibrahim A.S but wait a minute, I thought we were talking about Sayyidna An-Nuh and then it goes back to seemingly to the untrained eye it seems like a completely random book but when you and I read the night sky do we read it with the same perception as an astronomer an astronomer sees the night sky and he can read it but you and I are in all of it without the ability to read we are ummi when it comes to reading the night sky we're illiterate so this book is the same it only gives it itself to those who are mutaharun Allah SWT says so. I swear by the nujun recited that I swear by the nujun and it is an out if you only were able to perceive it Of grand stature indeed it is a generous recital when it comes to stacknap is a generous recital. In a well-preserved tablet, only those who are purified have access to it. And so who are the purified in this verse? The angels. They're the purified. And who, and where, what is the tablet? The tablet is the laf and mahfoud. And what is the Qur'an? The Qur'an is this recital that we have, this recital that we have. And Imam al-Razani says that as the Qur'an is generous, it gives. And as it is well-preserved in a tablet, and as the angels are the only ones who are privy to it, the same recital is just as generous, and it is preserved in a mushaf of paper and leather binding. And only those who are purified, i.e. only those who have wudu, can have access to it. Only those who approach the Qur'an through self-purification will have access to their meanings. So the Orientalist that I just mentioned who said that this book is totally random, completely, you know, completely just thrown together, he has no access to the book. There's no access to it. He doesn't have access to the book. There's no purification that he has undergone for the Qur'an to reveal itself to him. But you know the Suyuti, who wrote Kitab-ul-Asrar, Terteeb, Surah, and Qur'an, for example, the book about the book of the secrets of the arrangement of the Surahs of the Qur'an, and Imam al-Buk'ai, who wrote, streaming together the pearls vis-à-vis the relationship between the Ayat and the Surahs of the Qur'an, and Imam Islahi, right, in Uldu, who wrote his book, which is being translated into English, or it might have already been translated into English, about the arrangement of the Surahs and the Ayat of the Qur'an. Al-Qudai's book is eight volumes, eight volumes, of why this Surah comes after this Surah, and why this Surah comes after this one, and so on, and so forth, and why this verse comes after this one, and why this verse comes after this one, and so on, and so forth. And it fills eight volumes, right? So there is an internal coherence to the book of Allah, and it's very important for us to reflect upon that verse that I recited. I swear by the Mawakah and Nujum. Mawakah and Nujum can be understood as two things. One is the constellations of the stars, right, the Mawakah and Nujum, but this is a secondary conclusion that the Mufassirah reached. The primary meaning of Mawakah and Nujum, right, is the placement and the arrangement of the Ayat in the Surah and the Surah among themselves, the placement, which is Taqifi from the Prophet Sallallahu Alaihi Wasallam, the Prophet Sallallahu Alaihi Wasallam had scribes, and his next-door neighbor was a scribe. He had more than 20 scribes who would follow, and they would switch with him, and they would follow him wherever he would go. They would follow him because they didn't know when a verse was going to be revealed, but whenever a verse was revealed, the Prophet Sallallahu Alaihi Wasallam would turn to one of those scribes and say, put these verses in this Surah behind these verses, and every scribe had to sit with the Prophet Sallallahu Alaihi Wasallam and review what they had written. He would have them sit with him, and he would say recite or read, and they would have to read from the parchment of leather strips or palm fibers or the bones of animals that they would write the verses on. They would have to write, read to him, and he would, if there was ever a mistake, he was able to correct it on the spot, and we don't have any incident where the scribes even made a mistake, because it's Mahfoul. Allah promised that he would preserve this book. So the arrangement came from the Prophet Sallallahu Alaihi Wasallam, and Allah swears by that arrangement, and this is the only verse in the book of Allah in which Allah testifies to the greatness of the oath that He just took. By definition, whenever Allah swears by something, the thing that He swears by is rendered a greatness, and the thing that He swears to is rendered a greatness. But this is the only verse in which Allah swt then comments on the greatness of the oath that He just took, saying, and it is a sublime oath, if you only knew. It is a sublime oath. It is a grand oath that I have just taken. It is a generous book. It will give and give and give and give, and it's interesting that this verse was about the generosity of the Qur'an, was mentioned right after the declaration or the oath by its own arrangement. So if we think about the arrangement of the verses and we think about the arrangement of the surahs, then we will see some of that generosity in a well-preserved tablet. Not something just thrown up into the air and wherever it lands is the order. But only those who are purified will access it. And so this frustration that Orientalists might have and that others coming to the Book of Allah swt might have is because the Qur'an is not like any other book. When we read a book, we have a beginning and we have an end, right? The books that we read are all linear, but the Qur'an is unlike any other book. It is not linear. And let me ask you a question. Where's the beginning of the Qur'an? What's the beginning of the Qur'an? Fatiha, right? Fatiha. What else? Bismillah, if you're not Maniki. I'm Maniki, but I don't take offense. You know Maniki said that the fact that you have disagreements about Bismillah means that it's not from the Qur'an because there's no verse that you could disagree about in the Qur'an, right? Any way. Iqraq. Iqraq. Any other answers? Alhamdulillah, you're like a true man. Any other answers? Where's the beginning of the Qur'an? Praise of Allah. Alhamdulillah, you're like a man. Very good answers. None of them correct. None of them correct. Let me ask this question. Where's the beginning of the Qur'an? It doesn't have a beginning. It has an opening. It has a Fatiha. It has an opening. It doesn't have a beginning though. It doesn't have a beginning. Is there a beginning to Allah? Is there an end to Allah? So how is there a beginning or an end to His speech? There's what opens the speech, but there's no beginning or end. There's no beginning or end to the Book of Allah, and He is the first and He is the last. But there's no beginning and there's no end. Now this is the speech of Allah, so the Fatiha is the opening, but it's not the beginning. Once you're in this room, you're trapped in the room, there's an opening from which you can enter or exit, but you can't begin. If you're going to do Tawaf around this room, where's the beginning point? There's no beginning point. It's just wherever you are. It's wherever you are. And so this is the nature of the Book of Allah, is that it is circular. It is not linear. And you contrast it with the Old Testament, for example, that begins with what chapter? Genesis, which means what? The beginning. And you go from the story of creation, that's at the very beginning of Genesis, the story of creation, and then it takes you to Nur Haleesan, the flood, and then it takes you to Ibrahim Haleesan and Ishmael and Isaac. It leaves Ishmael and then follows Isaac throughout, until you get to Isaiah, and you have an entire history of the Jewish people that's told linearly until the end. And then this is exactly, you look at the New Testament, where does the New Testament begin? It begins with Zakaria, just like Surah Maryam. It begins with Zakaria and Yahya. And then the birth of Isa A.S. And then it picks up again with the passion of Isa A.S. And it goes up until the crucifixion and there's not much to read after that. Totally linear. It reads like a history book, because it is. It's telling the history of the Jewish people. And the New Testament follows the same pattern. And then you have the letters of Paul. But this is, and the letter and acts, Luke writes acts, and these all are written linearly. Because this is how we are used to reading our books, and writing our books in a linear fashion. Hollywood tells every story in every movie with a beginning, a middle, and an end. And the middle is the plot thickens and you have the climax. So this is exactly how we tell our narratives. But the Quran is unlike any other book. The Quran is a circle. And a circle is a primordial symbol of infinity. It's a primordial symbol of infinity. It's a circle. There's a meaning that a circle has. And the Quran reads like a circle. And in fact, when we begin reciting the book of Allah SWT from Surah Al-Fatiha, and we go to Surah Al-Baqarah, and Surah Al-Alamra, and Surah An-Nisa, all the way until we get to Surah An-Nas. What do we call that? What do we call that? We call it a khatan. Which means what? It's a completion. It's a completion. It's not really a completion. It's not a completion. It's a circuit. It's a circuit. Because once you have finished with Nas, what do you do? You begin again, another circuit. You do another khatan, another khatan, another khatan, another khatan, until you die. And then you die anywhere in that khatan. Anyone see this? What is this? What is this? This is a ring. What is the word for ring in Arabic? It's a ring. It's a circle. And where is the beginning of this ring? Where is the end of this ring? Where is the opening of this ring? Right in the middle. That's the opening. The Fatiha is at the center. The Fatiha is at the center of the Book of Allah's Parada. It's the opening. And once you enter into the Fatiha, it puts you in the ring. It puts you right in the ring. And now you're doing your circuits. Do you see what I'm saying? So that's the nature of the book. It's circular. The nature of the Book of Allah's Parada is that it's circular. The first verse revealed in the Book of Allah is in Surah number 96. So this is Taqifi from the Prophet Sallallahu Alaihi Wasallam. And once you enter the circle, then the book reveals itself to you in gradation as you're reading through. Can I ask a question? In a certain Surah, there seems to be for a while linear thoughts. And then all of a sudden something seems to come out. How should we interpret what does God wants our attention to a certain thing before continuing to that pattern? That's exactly the content of what I wanted to share with you today. And I have an example that I would like to offer for your reflection, inshallah. But before we get to the example, the Qur'an being a circle is in essence an implication that everything is worshipping Allah's Parada in the same way, circularly. Everything is testifying as the manifestation of infinity in it, that it's sourced in infinity. And then it's from the smallest of the creation to the greatest of the creation, that Allah SWT has set creation in circular motion, in orbits. And as these bodies are orbiting, they're also revolving. As they're revolving, they're also rotating. So you have in the planets that are rotating, so they are circling themselves as they are circling something else, the Sun. And the Sun itself has its own orbit. It has its own orbit. And then the whole vortex theory of the solar system, of this solar system that is not in a horizontal orbit, but that's in a spiraling orbit. And you can look that up, the vortex theory. The new theory that has outed the conventional horizontal solar system picture that we have. But everything is worshipping Allah SWT in this orbit, even at the molecular level. So it's only fitting. And this is how Allah SWT has revealed himself in the creation. And the creation renders its worship to Allah SWT in this circle, in a circular fashion. It is only fitting then that the book itself is circular. That when you're finished reciting one way around, that you continue in the circle, and that you have given yourself over to an infinite being. This is mentioned in the Book of Allah SWT, where he says, and I'll write this in Arabic. Oh, you know how he says, how is this? Is this not, this is supposed to be really new, right? This is supposed to be the new word. We might not be able to show that. So I bear with us, as one of us gets up and leaves, and the other is contemplating. Okay, so that's it. I won't be able to write the entire verse, but I'll quote it. Allah SWT says, Allah SWT says, But it is not appropriate for the sun to catch up with the moon, nor for the night to surpass the day. Each of them have their measured orbits. Each of them have their measured orbits. Each of them have their measured distance. And everything is in orbit, swimming. Now, I wish I could have shown you this, but if we put them all together, basically, if we take this, I'm sorry, open text at it, that's great. You would think that they have this thing figured out by now. Okay, very good, alhamdulillah. Allah SWT says, La Shamsu Yanbari Laa An Tudarak An Tama Wal An Vaidu Saab Al Kunna Haa Kullan Fee Falakin Yasbahun. So that it is not appropriate that the sun should catch up with the moon, nor that the night should outstrip the day, but everything is in orbit, swimming. If you look at this phrase here, Kullan Fee Falakin Yasbahun, that everything is in orbit, swimming. And you take this word, Kullan Fee Falak, this phrase, and you take it apart, Kull Fee Falak. What do you notice? What do you notice? It's a palindrome. This is a palindrome. And you guys, if you don't know what a palindrome is, it's like the word race car. If you write it backwards or forwards, it's the same thing, right? R-A-C-E-C-A-R. So it's a palindrome. So what do you do? It's a palindrome, right? Okay, so Kullan Fee Falak, what do you do? It's a palindrome. No, no, this is Najaz. This is Najaz. This is one of the ways that Almas Fahantai just invents a secret into his book that reflects such a profound meaning that everything is in an orbit, swimming. And the expression that everything is in an orbit, swimming, is swimming in its own orbit. Everything that this word itself, Kullan Fee Falak, this phrase, if you say Kullan Fee Falak, front word, your backwards, right to left, it is swimming in its own orbit. So everything is in an orbit, swimming, including this expression, which is part of everything. Do you see what I'm saying? It's swimming in its own orbit. And the Qur'an, the way that the Qur'an is structured, is such that it is swimming in its own orbit as well, that it is swimming in its own orbit, that there's nothing linear about this book. And if you recite that one surah that's linear, the one surah that's linear, which surah is linear, told from beginning to end, which surah? The surah is Yusuf, right? That's a linear surah, is it not? No, it's not. There's nothing linear about that surah. There's nothing linear about surah and Yusuf. How does it begin? How does the surah begin? What does the beginning of the story of Yusuf mean? The vision that he has. Where does it end? The fulfillment of that vision. So you're back to where you started, right? You're back to where you started. That there's nothing linear about surah and Yusuf. That surah and Yusuf is a circle within a circle. It's a circle within a circle, right? The story is told circularly, right? Time itself is in a circle, right? The universe is expanding and then it will contract, right? The Prophet ﷺ said when he came back to Mecca, he said that time has started as it began, right? That space and time are in a circle, right? That the life of man begins and it ends in the same place. That Allah SWT says that we came out totally dependent and those of us who will live to a very senile age may be totally dependent again. The circle of life, right? So this is the nature of this book. The Prophet ﷺ said that every surah, he said that all of the Quran, all the meanings of the Quran are contained where? In surah al-Fatiha. And if you read surah al-Fatiha, surah al-Fatiha has everything. It's got everything in it. It's got qasas, it's got ahkan, it's got mo'amilat, it's got ibadat, it's got tawhid, it's got thukh. The whole thing is there in surah al-Fatiha. So in essence the Quran is a tafsir of surah al-Fatiha. It's going to explain surah al-Fatiha to us. The Prophet ﷺ said that the entire Quran, the meanings of the entire Quran are contained in surah al-Fatiha. The mufassirun who looked at that hadith and considered it deeply, they said and the entire, Imam al-Fatiha said, and the entire Quran, and all of surah al-Fatiha is contained in Bismillah al-Rahman al-Rahim, which is an incomplete sentence by the way. What does it mean? With the name of Allah. With the name of Allah, Compassionate in his essence, Compassionate in our creation. Bismillah al-Rahman al-Rahim. But what's in the name of Allah? So it's an incomplete sentence. If you wrote that and submitted it to your English teacher, you'd get marked down for that. You'd get marked down for that. And the Prophet ﷺ said, every action that doesn't begin, any action that doesn't begin, Bismillah al-Rahman al-Rahim for wa abta. And another narrating said, for wa akba. It is severed from barakah. It is severed from the barakah. It is severed from the mercy, the compassion of Allah, the blessing of Allah in that act. So that's what completes the sentence. I read in the name of Allah. I stand in the name of Allah. I eat in the name of Allah. I drive in the name of Allah. I strike in the name of Allah. I write in the name of Allah. So that's what completes it. It's everything that you and I do completes that sentence. And that ba, he says that every meaning of the Bismillah al-Rahman al-Rahim are contained in the ba. Bismillah al-Rahman al-Rahim. By the name, with the name. And some have called this ba al-ista'ana. It's the ba of seeking assistance of Allah that we don't do anything on our own position. But there's nothing that we do that we ascribe to ourselves, but that Allah creates us and he creates our deeds. He creates what our action. He created you and he created everything that you do. So the ba al-ista'ana is seeking the assistance of Allah in those things that we do and wherever we do. That if you understand that, if you understand the ba, you've got the entire thing. The entire Qur'an is going to explain to you that ba. The entire Qur'an and by extension the rest of the Qur'an is going to explain to you what that ba means. That everything is contingent on Allah's frontal. That everything comes through Allah's frontal. And that there is only Allah subhanahu wa ta'ala. Ka'in Allah wa la shay'in Allah. Allah was and there was nothing with him. Ibn al ta'illah said, and what's changed? Allah was and there was nothing with him. Ibn al ta'illah says, and nothing's changed. Allah is and there's nothing with him. So everything. And then Imam Al-Razi goes further and he says what? And all of the meanings of that ba are contained in what? In the daq beneath the ba. In the daq beneath the ba. That it all comes down to one. And that daq is the greatest expression in ink of Tawheed. Can you express Tawheed in a symbol greater than a daq? That is the greatest expression of Tawheed that you can write with an instrument. Noon wal qalamim onayas tawheed. That is the great because it all comes down to Allah. It all comes down to the oneness of Allah subhanahu wa ta'ala. Tawheed. And it's as if Imam Al-Razi is painting this picture for us that you have that daq. You have that daq. And the ba, right? Let's look at this glorious letter. Let's look at this glorious letter. That's what I'm saying. These letters, they mean something. These letters, they mean something. And just looking at them is a healing for our eyes. Let's look at this daq. Let's look at this glorious ba in all of his splendor. Let's look at that. The picture that Imam Al-Razi paints for us is that the daq is at the center. And the ba is going to revolve around that daq. Because all the means of the ba are contained in that daq. So the ba is making tawaf around its daq. And the basmala is following the ba, making tawaf around the ba. And the fatiha is making tawaf around the basmala. And the rest of the Qur'an is making tawaf around the fatiha. This is the book that we're reading. This is the book that we're reading. Which means that there is a relationship, getting back now, leaving cosmology a little bit, the cosmology of this metaphor here, getting back now to the cohesion and the arrangement and the secrets and the arrangement of the book of al-Basmala is that there is an internal coherence and an intentionality to the arrangement of these surahs and the arrangement of these verses. Imam Al-Suyuti in his very short book, it's about 120 pages or something like that. He says in his book that if you look at surahs, how the surahs are arranged, he said there is tenasub between how a surah begins and how the same surah ends. That there's a relationship between them. There's a relationship at that level. Between how one surah begins and how it will end. And there is a relationship between the verses within that surah so that you have a complete circle in every surah. How the surah begins is related. So it begins here and it ends right where it begins. There's a relationship to the beginning and the ending. And then inside the surah, all those verses, there's a relationship between all those verses. And then he says there's a relationship between how a surah ends and how the next surah begins. So there's a link now between these surahs. Do you see what I'm saying? Throughout the Quran. Throughout the entire Quran. And now we can get a greater appreciation for the title that An Al-Qadai chose for this book. It's not Al-Qadai, sorry Al-Buqa'i, Al-Buqa'i. Chose for his book. Stringing together the pearls vis-à-vis the arrangement of the verses and the chapters. Stringing together the pearls. And I just want to show you one example of this. Just one example. So when Al-Buqa'i says There are three people that are mentioned here. Three archetypes that are mentioned here. Alladina an'a'am allā'alayhim, al-dālīn. Sorry al-mardubi al-n ad-dālīn. Three. Who are these three? Alladina an'a'am allā'alayhim, who are they? Bani Islam. Bani Islam. To quote Sheikh Hamza, right? Bani Islam. That's us, right? And that's valid. That's valid. That is not there's nothing wrong with saying that. Bani Islam, this is wrong saying that, right? But ascribing al-dālīn an'a'am allā'alayhim to the Muslims, nothing wrong with that. That is a valid meaning that is there in tafsīr, okay? And then al-mardubi al-n ad-dālīn, who are they? The Jews, right? The Jews. And then al-dālīn are the Christians, right? The Christians. And please don't quote me on this. Say, do you know if there's a hadith that actually says that? Is that based on a hadith? So I don't know if there's a hadith that says that. But al-Qurqān yufasrū b'alīm al-dālīn, right? There's definitely a substantiation or corroboration from the Qur'ān itself that supports that understanding, right? And the same phrase is used. Those whom Allah has blessed among the prophets and those who confirm their truth and the martyrs and the righteous, right? And what a great company they are, right? What a great host of companions they are, right? So that's an understanding that supports the believers, right? The believers. And Allah swt calls, he says that his ghadam is upon the Bani Isra'īm, who are the Jews specifically, right? There's another verse that I don't have memorized. And then al-dālīn, al-dāl, right? That word was also used to characterize the Christians elsewhere in the Qur'ān, right? So that understanding that the an'am al-dālīn or the Muslims, al-dālīn, al-dālīn or the Jews, al-dālīn or the Christians, that's substantiated by the Qur'ān itself. And that is a valid meaning. But what did an'am al-dālīn say? Every verse in the book of Allah has what? Seventy meanings. It doesn't mean it's the only meaning, right? Because, and I could read this, I could read the gesture in Sidi Tareef's face when you guys all said, oh they're the Muslims, right? I could read his face into what I read in his face, and you can correct me if I'm wrong, is that those who are the people who Allah has blessed and those who have incurred the wrath and those who are astray, they're all Muslims. Am I wrong, Sidi Tareef? They're all Muslims, right? They're all Muslims. Don't we have Muslims whom Allah has blessed? Don't we have Muslims who have incurred the wrath of Allah? Do we not have Muslims who have lost the path, who have gone astray? Right? So, if Ibn-ahumma, Abdullah Ibn-ahumma once said, Allahumma inni a'udu bika min Dhulmi wa kufri. Oh Allah, I seek refuge in You from my injustice and my kufr. And they said, as for your Dhulmi, we understand, for madad wa kufrik. As we understand what you mean by Dhulm, right? That we're all unjust, we're all wrong, our own souls. But kufr, right? He said, did not Allah say, insana laladumun kaffa, that mankind is unjust and ever ungrateful? So he read himself in that verse. It's not like, oh the maddubi alim, oh those are the Jews, right? I'm safe from that, right? Those are the Jews. The dandin, oh those are the Christians. Not me, not me, right? So, on that level, all three relate to the Muslims, right? But for our intents and purposes, I would like you to consider a third meaning. And that is by looking at the coherence of the Qur'an. This is the example, the lady who asked that question. This is the example that I wanted to share when we're talking about the coherence of the Book of Allah's Quarantana and how the coherence could actually inform our reflection. Right? So I would like to ask you, what is the beginning of surah al-Fatiha? What is the beginning of surah al-Fatiha? Bismillah. Said like a true shafa. Alhamdulillah, said like a true monarchy. What is the end of surah al-Fatiha? It's not even in the book, it's not even in the book. Like the basmala, by the way. What is the end of surah al-Fatiha? Baldi. Baldi, okay? Very good. Both answers absolutely wrong. Haven't you been paying attention to the past 45 minutes of what I'm trying to say here? It's the center verse four. The center verse four. Right? What is the beginning of surah al-Fatiha? It has no beginning. It has no beginning. What is the end? It has no end. It's an open. It has no beginning. But it extends from something into something else. Where does surah al-Fatiha extend from? Surah al-Nas. Where does it extend to? Al-Baqara. So there is a relationship between surah al-Nas and surah al-Baqara. Al-Fatiha begins with ba, Bismillah, if you want to say that. Surah al-Nas ends with what? See, right? And everything is contained between those two. The ba and the see. Bas. Bas. Okay? But we said that Fatiha extends from surah al-Nas. And it extends to surah al-Baqara. Correct? So let's see if that relationship of where Fatiha extends from, and it extends to, if that relationship there among those three surahs has to tell us anything about these three archetypes that surah al-Fatiha mentions. So here we have surah al-Nas. Can everyone see this? Surah al-Fatiha and surah al-Baqara. In surah al-Nas we recite We recite And this is not just random. This is not just coincidental. This is an example of what Imam Suyuti was telling us. He's telling us, right? That The Lord of mankind, the Lord of all creation. Malik al-Nas, the king of mankind. Malik yomedin, the king, right? In warsh of the day of judgment. Ilah al-Nas, the God of mankind. In that case You alone do we worship and you alone do we beseech for assistance. What do we say in surah al-Baqara? Al-iflameen, that is the Book of the Lord of mankind. So we just ask for Hudah. We just ask for it. And it came right there in surah al-Baqara three verses later. Three verses into the surah. And Allah answers all prayers. We just pray for it. Here's the answer to our prayers. Hudah, right? The way of those upon whom you have bestowed your blessing. Hudah, for whom? The mutaqeen. The mutaqeen. Right? Those upon whom Allah has bestowed his blessing. Those who are mindful of their Lord. Who fear Allah. Ghayrin ma'dhoobi alayhim. Not the path of those who have encouraged your wrath. And who are those in certain baqara where the certain baqara tells us Inna ladina kafaru. Saba'un alayhim. Anadal tahmoo. Anam tundirhum. Lajum minun. Khatam allahu ala qulubihim. Alasam ihim. Alasam alayhim. Alasam alayhim. Alasam alayhim. Alasam alayhim. Alasam alayhim. Alasam alayhim. There are those who reject faith. Who reject the prophets. Who reject truth. To kuffar. And then a dali. Right? What then the certain baqara tells us? Wa minal nasi maya qulub. Aamannabillahi wa binyawil akhir. Aamannabillahi. Wa man hum bimumini. And then a list of verses. About whom? Who are these people here? They are non-Africans. So we have three archetypes here. That are mirrored in certain baqara here. So on one hand the tafsir of the Quran through the Quran tells us that the first are the Muslims. The second are the Jews. The third are the Christians. A second reading of the Quran tells us that all three are Muslims. Because what is the purpose of all of these qasas is to show us what is in our own nafs as Muslims. Is to show us what is in our own nafs. All these stories reveal to us our own selves. So that's the second reading. The third reading and we're just getting through some of the meanings that the Quran said 70 meanings and all of these meanings are valid. The third meaning is through the door of Mina. This is a key that we're talking about the key of Tanassu. The key of coherence. What does that key unlock for us? It unlocks this third understanding that the verses could relate to and note how I phrased that these verses could relate and that has to be part of our vocabulary. That we don't say that Allah intends this or that Allah means to say this. We do not speak for Allah and we do not say about what we don't know but it could mean. One of the meanings could be that the Muttaqeen and then the Kuffa and the Munafiqun. These are three different, right? Three archetypes that think this that mirror and amt'alim and amt'alim and then from this we can go throughout the rest of the book of Allah SWT and explore these relationships. The reason that we have al-Buqa'een the reason that we have Suyuti the reason that we have one of the Umadis as well. He wrote a book, right? Just maybe 20 years ago, he wrote a book on one of the the last Muqaddif of the time of the age in Morocco. He wrote a book on the coherence of the surahs. He wrote a book on the coherence. The reason why we have four different examples that I'm just giving. There are others that I don't know their titles to their books. The reason we have four different ones that I just mentioned now is because when you sit with the book of Allah SWT and you try to trace the internal coherence of the book of Allah there are certain insights that you will lean that will be unique to you. There are certain reflections that you will have that will be unique to you and they will even be more unique if you were to attempt that same reading through coherence next year and the year after that and 10 years later. You might see other things in the book of Allah SWT that's why it's impossible to translate this book. You can't translate it. It's marges, it's marges it's incapacitating. It incapacitates you. And sometimes we have these books that attempt to be read like that these long mystery books not even mystery, these adventure books that say once you get to the end of the chapter it says skip to page 277 and you're on page 53 and you can read it in a different way. Have you guys seen those books? Once you read that chapter it says go back to and it'll present itself in different narratives choose your own adventure is that the sort of like the genre this book is marges it's marges and every time you sit down to try to trace out just this key alone and you don't need Arabic for this you don't need Arabic for this you understand what I'm saying? So this is one of the most empowering some of these tools that I have prepared for you you need Arabic and some of it you need much more Arabic than others some of these keys but this key right now and you don't need Arabic for this to be able to reflect on the book of Allah the Almighty from the door of the tenasub you don't need Arabic for that and whatever implication comes to you, whatever gift comes to you whatever reflection comes to you that this is something that you can keep safe in your own heart and say Allah SWT has given me this gift and you draw you draw closer to Allah SWT and you have a little bit more intimacy with your Lord in that he has unveiled a meaning to you that he perhaps has not unveiled to any other person before you right? and this is from the generosity of the book of Allah that it is generous and it will give somebody reflected on that that came to someone as a gift and there may not have been a single Sahabi whoever realized that there may not have been a single companion who realized that that was actually a palindrome and that even that is in an orbit around itself and they might have recited the book many many more times than anyone after them Rabia al-Adawiyah had 3,000 khattams in her grave in the in the hole that she dug for herself she would spend her nights in that hole and she had 3,000 khattams and that insight may not have actually occurred to her mind so this book is generous and it will give with liberality to those whose hearts are exposed and who are purified when we approach the book of Allah so with that I would just like to impress upon everyone here to consider this one tool and we have many more to share inshallah when you are reciting the book of Allah slow down and try to trace the internal coherence of the book of Allah to see what comes and I'll give you one other example I'll share with you a gift that I perceive as a gift it may not even be a gift but I perceive it as a gift that came to my heart one day that I was reading the verse about and they ask you about and say that they are a means for men to appoint the seasons and the hajj and it is not righteousness that you should enter your homes from the back door but righteousness is that you should enter them from the front there is a tafsir to that is that the one does everyone see does everyone see that there is a transition in the verse that the verse itself they ask about about the quesit moons say that they are a means for men to appoint their seasons and the pilgrimage that is the answer to the question but then there is a jump there is a jump and righteousness is not that you should enter them so they are not asking about righteousness what does entering the houses in their back have to do with entering from the front and why put that in the same verse where they are asking about the quesit moons so that got me to think when I knew that the Haqqa is internally coherent I knew that there was a reason that this verse came the way it came and this is within the verse itself this is not one verse and then the next verse this is within the verse itself that you have this jump and so there is a good coherence that's a deeper layer of coherence it's not just the coherence of the verses juxtaposed to one another but within the verse itself you will have these leaps where there is a coherence in that and that is that in the tafsir the pilgrims after they would the hujjah and after they would do the tawaf and their sa'i and everything in jahaneer time they would enter the houses from the back door out of some superstition that they held that it was a bad omen to enter from the front door so Allah SWT addresses that in the verse and that's the tafsir of it but if you look from the perspective of coherence why is this one placed there why is it placed like this I personally got what I consider a gift and this is the the personalizing of this is very important this is specific to my own personal insight that I'm not going to impose on anyone else I'm not going to go on the pulpit and say by the way Allah SWT means this when he says this right so we have to have that discipline about ourselves about these reflections that I I thought to myself in the middle of this whole moon sighting controversy two words that you would never expect to hear together the moon sighting controversy you never expect to hear those two words in a phrase but we've taken moon sighting and made it into a controversy anyway in thinking about thinking through that the ahila the crescent moons is what they asked about they're asking about the crescent moon right and righteousness is not and the crescent moon is that it tells you when your appointed seasons are and righteousness is not that you go through the back door i.e. calculations but righteousness is that you enter through the front door i.e. sighting the moon so I it sort of crossed my heart that you know there's one point for the moon sighters right and then what I did and this is something that I would highly encourage everyone to do when they're sitting and reflecting on the book of Allah ask the people of knowledge if you do not know if you want to see is this reflection accurate is this reflection safe to hold is this reflection safe to espouse for me personally and not issue some fatwa on the basis of it right or ruling or something like that and then impose it on something is it safe for me to have just for myself does it run contrary to any understanding of the mufasereen so I called sheikh Hamza right I said I was reading this verse and this came across my mind and I think it was it was right after the cesarean moonbirth article and I said I said what do you think about that he said I had that same exact reflection but he didn't write it he didn't included in his essay he didn't include it in his essay again because it's a gift it's not tafsir it's a product it's a fruit of tendabu for one's own personal benefit so he didn't broadcast that in public either right and so that's I think that's a very good example of what a person can do when an insight might just cross their mind or impress itself upon one's heart is to keep it to yourself to keep it to yourself and share it with those close to you who are not going to run with it and draw out all kinds of implications on it you see what I'm saying we're not doing tafsir here we're not doing this is not what we're doing and we're not imposing an interpretation on someone we're not interpreting but we're exposing ourselves to these meanings as Allah swt unveils them secrets of the Quran that may come to us and they may actually and it's all for the increase of self-purification and for the deepening of our faith and for drawing closer to Allah swt as a result that we feel that Allah has personally touched us with something right and we draw closer to him and to him as a result of that that's all that this is this concludes our very first session and inshaAllah we'll continue we'll resume with the next key when we come back inshaAllah 10 minutes 10 minutes so in these 10 minutes it would be good to if you have your own reflections your own comments, your own questions this would be a good time to pause it I didn't quite understand how within nas is the beginning meaning of so the fact that comes from because they're related you see here the Rabbil Nas and Rabbil Alameen they're related it's as though surah al-Fatiha is borrowing from surah al-Nas it's and also explaining and one of the things that I should have mentioned is that Imam al-Siyuti when he says that the surahs are connected and that one surah begins where the last surah ends he also mentions that the surah will explain what comes in the surahs before it so it's as though every surah that comes is in a way a tafsir of the surah that came prior right and you can read surahs and you can read just anna with this in mind that if you read just anna and there are so many surahs in just anna right so you try to see okay how is this surah explaining the prior surah you see what I'm saying and that internal cohesion where do they intersect where do they lock and so we find that the intersection the point of intersection between nas and al-Fatiha is in this these phrases here these three rings right these three circles here that are created and then it's picked up here in surah al-Baqarah right these three rings these four rings here and then if you look at the themes now if you look at thematically surah al-Baqarah one of the reasons that a person I have to be careful we don't say one of the reasons right one of the one of the aspects of surah al-Baqarah that are so fascinating is that it is the longest surah of the Quran and it comes right after surah al-Fatiha and if we keep this in mind that every surah is a tafsir of the prior surah it had to be the longest surah because it's explaining the Quran which contains all the meanings of the Quran right all the meanings of the Quran come back to surah al-Fatiha so surah al-Baqarah had to be the longest most drawn out surah and you will find elements of surah al-Baqarah that address everything that surah al-Fatiha mentions elements of surah al-Baqarah and then al-amran will pick up where surah al-Baqarah left off and it will give us different variations of those same stories that are told in surah al-Baqarah one very good example of that is if you read the creation story of surah al-Baqarah Adam, Hawa, you know, Shaytan all of that read it in surah al-amran again it will give you a different vantage point of it different details of it different details, right? and so on and so forth and that's how the Quran reads it's a fascinating oath that Allah takes Mawaka and Nujum the places of the Nujum now this, I should have mentioned this for that Uqsim al-Baqarah and Nujum I swear by the constellations of the stars and that's the secondary meaning the primary meaning is I swear by the places of the Nujum and the Nujum according to Mufassirun are the ayat they are the ayat Nujum mean stars but Mufassirun said that the Nujum in this verse what is intended in this verse by Nujum is the ayat in the book the ayat in the book right? so just so these verses is a star a piercing star that Allah SWT is swearing by where these verses fall in the book the Mawaka where these verses fall in the book and Allah SWT is not swearing by the verses he's swearing by the places where they fall do you see what I'm saying? nah and we had a a hand what was it? I've heard that also Surah Asr the four things that it talks about everything in the Quran ultimately comes back to either the people who believe do good deeds, counsel to the truth or counsel to the patient and that Surah Asr is like a summary of them Imam Shafiq says that Allah SWT revealed anything in this book except for Surah Asr it would have suffice this and it's Allah SWT Allah SWT is by time but he could have said with Dar could have said with Zana he said with Asr there's a certain reason why he said with Asr but you don't have to wait until we get to etymology to uncover that reason etymology is one of the keys that they mentioned that we're going to cover etymology and you don't have to wait until we get to that that won't be today I just want to if you can give some more examples of this co-hering in the Quran and I want to be I just want more examples because sometimes do some things happen because of co-incidence is it like co-incidence with this nose and fatia and papara I just I want examples like I said Bukhari has 8 volumes of coincidences do you see what I'm saying 8 volumes of this cohesion and he said after Allah SWT talks about this he talks about this because of this and because of are his own reflections when he says because of that's his own reflections but he's got 8 volumes and he goes through the entire Quran like this so this is not just some random example that I pulled out I pulled out an example that is very familiar to us because we know these 3 surahs very well but throughout the Quran the entire Quran is like this the entire Quran there's a reason why the surah Shams comes after the surah Shams is followed by Surat al-Layb is followed by Surat al-Doha Shams Layl and then with Layli and and with Layli I'm going for Surat al-Layb Surat al-Shams followed by Surat al-Layb followed by Surat al-Doha and Surat al-Layl is Surat Abu Bakr Surat al-Doha is Surat Muhammad SAW and there's an Abu Bakr with all of his virtues he was like the night compared to the Doha of the Prophet SAW the glorious morning light of the Prophet SAW so the the entire Quran is like this none Allah's perfection and His ultimate there's no coincidence there's no coincidence to Qulun fi-Falak you see what I'm saying that's not just a palette that's not just oh race car there's a but I challenge you to read Juzamna looking for this and you will see yourself in Jordan so inshallah what we'll do is we'll break for that will be in a few minutes inshallah the Jama'at is at 12.35 we will have lunch and then we'll take a haul after the harp so we'll eat after the harp and we plan to come back here at 130 inshallah 130 and then we'll continue sorry there was one more announcement I was asked to make there's a blood drive that MCC is doing as well so during the break if anyone is interested all donors from the workshop will receive I think a free it's a good one but yeah so feel free to take it to the 20 minutes so we'll see you all in the next video let's finish post no now we'll start oh I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I 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