 Today, we will be focusing on perfecting our recitation of Surah al-Fatiha, right? Sounds very basic, perhaps to some of you, elementary, right? Because we recite Surah al-Fatiha 17 times a day at the bare minimum if we're not praying Sunnis. If we're praying Sunnis, it's even more than that, right? And so many of us, we say to ourselves, I don't Fatiha, I don't need to work on Fatiha. And that is precisely one of the reasons why I created this workshop. Because since we know Surah al-Fatiha so well from a memorization standpoint, we tend to conflate that with, it's like the proper recitation of Fatiha, but properly reciting something and having it memorized very well are not the same, they're two different things. So I can have a Surah memorized very well. I can say it, boom, straight through, no problems, no hiccups, no nothing. But at the same time, it's very, very possible that I'm just making mistakes left and right, left and right all over the place. This is very possible. That's because memorization and the science of tajweed are two different things, however, they are essentially like two wings on the same bird, two sides of the same coin, however you want to term it. Because they both contribute to the preservation of the Quran. Believe it or not, even if you don't become a hafiz of Quran, even if you don't memorize the entire Quran, you can still contribute to the preservation of the Quran by studying and mastering tajweed. The whole reason why the science, why it even became like a whole codified science, as we know it today with all its names and its titles and all this stuff that, you know, Idham and Idhar and Calqala and this and that, the reason why they made it, it's like systematized, it made it into like an entire science in the way that we know it today was because there was a point in time in history where you guys know after, you know, the death of the Prophet, Sallallahu Alaihi Wasallam, right, Islam started to spread like wildfire, right, during the Khilafa of Ahmad and Abu Bakr and so on and so forth, right. And so when that happened, much of this Islam is spreading outside of the Arabian Peninsula. So what happens? People can't, you know, actually, people are not as familiar with the Arabic language. So they're learning the Quran, but they have bad pronunciation because they don't have ayin, they don't have ad, they don't have this or that, whatever these letters in the Arabic alphabet, they're not having, they didn't have this before, they never heard this before. But now all of a sudden this Quran is coming in this, right, ayyaka naabudu wa ayyaka nasta'een wa labbalin and all this stuff and they're like, whoa, this is different. And so they didn't have a good grasp. So what was happening? People were memorizing Quran with the improper recitation, with the improper pronunciation. And so scholars, they saw that if this continues on this route, what they would say, if this continues down this path, what's going to happen is we're going to lose our Quran. They say, we're going to lose our Quran. If we don't get a grip on this issue, we're going to lose our Quran and our Quran will become like the scriptures before it. We will lose it, right? So they weren't saying, oh my God, if we don't get a lot of people to memorize the Quran, we're going to lose our Quran. We have the memorization now. A lot of people memorize it. That wasn't an issue. They said, if we don't get this pronunciation down, we will lose our Quran. So this is proof. So that's the whole reason why it became the science in the way that it is today. That being said, obviously, Tajweed existed during the time of the Prophet, sallallahu alayhi wa sallam, for sure. But in practice only, just like all the other things. They had Aqidah. They learned Aqidah. But they didn't call it Aqidah, right? They had Fiqh. Right? They had Islamic law, of course. That's where it was established. It was during the time of the Prophet, sallallahu alayhi wa sallam. They didn't call it Fiqh, right? They didn't have madahib at the time. They weren't obviously Shafi' or Imaliki or other stuff, right? But these things developed later, right? Because we needed to kind of codify these things to make it more sort of accessible and palatable and this and that and so on, understandable and so on to people. And so, same with Tajweed. And so, back to al-Fatiha, because we tend to have so much confidence, right, in our memorization of al-Fatiha, it's one of those, it's these main surah that flies under the radar, right? Because most of us in here, probably everyone in here, memorized al-Fatiha through listening or if not listening, if you read it, more than likely you read transliteration. Not memorizing it from the Arabic itself. I don't know anybody who memorized Fatiha from reading the Arabic. Like they didn't have it memorized and then they knew how to read Arabic and they read the Arabic and they memorized Fatiha from the Arabic, right? No. What's wrong with that? Huh? What's wrong with that? The problem is, is that, I'll give you an example. So one guy, he's mispronouncing because he learned it from hearing. But he heard it from someone who wasn't reciting it properly, who probably learned it from someone who wasn't reciting it properly, who probably learned it from someone who wasn't reciting it properly. You catch my drift, right? And so what happened was, he was saying, and this was in Arabic, he was saying, اِهِدِينَ سِرَاطَ الْمُسْتَقِيمِ with a سِينِ in سِرَاطَ. And I told him, no, no, it's not a scene, it's a side. He said, really? He's Arab. He said, really? It's a side? I said, yeah. I said, look at the mushaf. That's why I have these screens up here so we can look at it, right? And he looked and he said, he said, it is side. He said, I thought this was scene my whole entire life. He was like in his 20s. He said, I thought, he said, سِرَاطَ, I thought, سِرَاطَ was scene my whole entire life. He's Arab, right? And so it's not the same. Oh, no, no, well, that's why, that's why Tajweed is important to learn so that we can learn the distinction because what happens is for those who do, whether they're non-Arab or Arab, for those who do know the difference and they can hear the difference, when you say something else, something else registers. This is one of the reasons why the person with the best Tajweed is, you know, obviously assuming they know the basics of the prayer and all these things, is usually the one who is pushed up to lead because bad Tajweed, improper pronunciation can be a very big distraction in the prayer for those who are, for those who understand and are aware. Do we always know who behind us knows or understands? Not always, right? When we're leading the prayer. And so it's really important to make sure we're pronouncing properly because if you're messing things up and somebody's like, they understand and they're like, what is this guy saying? Who's she with? Done. I'm not focusing on my prayer anymore. Right? Ideally. Ideally. However, you would think, you would want that, you would think so. But we can't speak for other people. Right? Am I right? We can't speak for someone else and say, I know I'm jacking up the Tajweed, but I mean, you're connected to God, right? It's all about God, right? Yeah. You're good, right? You're good. I can't do that. I mean, ideally that would be the case. However, every situation is not ideal. Not even all of our prayer. Every time I pray, it's not the same. I might have Khushur and Fajr, and I might be distracted and Dhuhr. And then have Khushur and Asr. And then I'm distracted and Maghrib. And then I'm distracted at Isha. And then I'm distracted at Fajr, the next day. And then I have Khushur at Dhuhr. You see what I'm saying? So even our individual daily prayers from day to day change in the level of focus that we have. But I can tell you one thing for sure. If we tighten up our Tajweed, it's definitely proven to increase your Khushur and your focus in the prayer because I've put all my focus in the words of Allah in the prayer. Right? And without me saying this, a student that attended a Fatiha workshop, they told me a few have said, you know, after the workshop, SubhanAllah, like my focus in prayer is like shot up. And I didn't even mention it in the workshop. They just came to me and said that. SubhanAllah. And so, and it makes sense. I mean, I wasn't surprised. I mean, I was surprised at the moment that they said it. But then when I thought about it, I was like, oh, that makes sense because they were focused on their Fatiha, like very, very closely. So, Alhamdulillah, keep it, keep it, keep it coming, inshaAllah. I don't know. Bismillah. All right. So, just wanted to be clear about the distinction between, you know, how well we have something memorize versus how properly we recite it. And Fatiha, like I said, it's one of the ones that go under the radar because of our level, our level of confidence in our memorization of it. So, what is the purpose of the workshop? The purpose of the workshop, number one, definitely tighten up our recitation of Sulatul Fatiha. Why? Some scholars have said, and this is a very mainstream, this is not a fringe opinion, very mainstream opinion, that if we do not properly recite the Fatiha in our prayer, it renders our prayer invalid. You have access, mashaAllah, many scholars here. I wouldn't say something, especially in a place that has access to so many scholars, that would be something that you would have to say Astaghfirullah about. Definitely. Yeah. That's pretty strong. That's a pretty strong rebuttal to what I said. He said astaghfirullah. InshaAllah. InshaAllah. InshaAllah. InshaAllah. Don't worry about it. Relax. I got more coming, inshaAllah. Relax. So as I said, some scholars, mainstream opinion, have said that if you don't recite properly in the prayer, it renders your prayer invalid, right? And so we want to be very, very, very, very, very careful at how we are reciting in the prayer and not be sloppy, right? In the same way that we're recommended to come to the prayer, looking well, smelling well, right? And so on and so forth, right? And so yeah, so that's one. Surah Al-Fatiha is the only surah in the entire Quran that's obligatory for us to recite in the prayer. If we don't recite it, you don't have a prayer. As the Prophet, sallallahu alayhi wa sallam, said, there is no prayer without the opening of the book, and that is a clear reference to the Surah Al-Fatiha. All right. Something else. He also referred, the Prophet, sallallahu alayhi wa sallam, himself also referred to Surah Al-Fatiha as the greatest surah in the Quran, he asked the Sahabi, right, in an authentic hadith, shall I teach you a surah that is the greatest surah in the Quran? And he said, he referred to it as Sebor Al-Mathani, which is the seven oft-repeated verses, Surah Al-Fatiha as well. And so these are some reasons why I decided to focus on Surah Al-Fatiha and create the workshop around that with the hopes that we wouldn't stop at Al-Fatiha. I can't tour around the country and teach people the whole entire Quran, right, and proper recitation of the whole Quran, but I can at least use this as a launchpad, as a catalyst to inspire people, insha'Allah, to take what they learned from Al-Fatiha and apply it to other parts of the Quran and seek out teachers to help them take it to the next level. And that is the intention behind the workshop. Yes. Yes. Yes. Oh, no, no, outside of Arabia, during the time of the Prophet, this after he died. Yes. They were not. Yes. So, right. So, because if it isn't then then it's a bidah, right, what they're saying, if it's not in the Quran, then how can I wouldn't be it wouldn't be bidah because you have to also take into account certain things that happen in the time of the Prophet, as well. It doesn't have to be necessarily in the Quran said explicitly this way that they come. It's a whole system. It's all science, right? You have the science of fiqh, of usul al-fiqh, right? The science that is used to derive these particular rulings that are all based and rooted in Quran and Sunnah. So, if you have credible scholars, right, in the Quran, what the Quran does, let's say, is that you obey Allah, you obey his messenger and those in authority over you. And so, there are certain people who have been established as authorities in the religion throughout the centuries of Islam, they have been established by all groups, right? Even though we have some certain groups, there are certain people who have been established by all groups as being people of authority, accepted people of authority who have all agreed upon what I just said. All of them. Yeah, like, yes, you won't find a credible scholar who will say this is absolutely nonsense. You will go, look at Ibn Taymiyyah, look at Ibn Hajar Asqalani, look at, you know, all of the four Imams of the schools of thought, same thing. All of them will say the same thing. Probably for the hundreds of millions of Muslims who don't have the right that we eat, all the namaz has been in there. No, that's a good note. I'm glad you mentioned that. Thank you. Because I normally follow that up with telling people this is about the people who are lazy. They have the capability to learn the access to learn the means to learn. And they choose not to. And that results in their improper recitation of the Koran. Which is billions of Muslims, right? Because most of us do have the means, we can just turn the YouTube on and right, right. But also, what about what about the millions of Muslims who neglect learning how to pray properly? And they're making all kinds of really huge mistakes? Are we going to say they get a pass just because they didn't take the basics of like, we'll do, for example, we have the four things in the Koran that said they don't even know that they're not even doing that properly. Why? Because they're being lazy. Are we going to say, well, since a million Muslims are doing that, they get a pass? I don't get a pass. Right. They don't get a pass just because a lot of people are doing it. It's a very dangerous argument because using that you can go to the extreme of everything and say you can't get a pass. But this is your class. I don't want to distract it. But I'm just a little surprised by saying that your namaz is invalid if your pronunciation is not exactly what it should be. So here's what it is. You work, if a person works and works and works towards proper pronunciation, but they can never achieve it, the Prophet sallallahu alayhi wa sallam also said what inna mal'a'malu binyayat. Right. That all actions are judged based on intention. So if your intention was to get to the point of perfecting your recitation, you will be judged according to what you intended, not what you actually achieved. And so their prayer, even if it's not not correct, because they intended within themselves and actually made an effort to do it, inshallah, they will be recorded, they will be judged according to that intention. So it was benefit in your questions. JazakAllah khayla. Alhamdulillah. Alright, so we can get started. So what we're going to do is we're going to go through Surah al-Fatiha with a fine tooth comb. Right. Ayah by ayah. Right. Ayah by ayah, letter, almost letter for letter. And the reason is because the definition of tajweed, anyone know the definition of tajweed, the meaning of tajweed? Exactly what it what it what it means. Oh, there's two mics. It should be a mic on both sides. Okay, cool. Oh, you all because you're asking the question. Sorry. I mean, you were answering the question. Yeah, this means that is it to make something excellent or to do something your best? Yeah, yeah, make something excellent to improve something, make it great, you know, so on and so forth. This is the linguistic meaning of tajweed. There are two meanings. Whenever, if any of you have ever studied any of the sciences of Islam, you'll notice something consistent in all of the books of Islamic science of the various Islamic sciences, they always begin by defining terms, because it's really important to understand terminology, of course, before starting to study something, right? And when they're defining, they define in two ways. They define what they say, al-lurawi, right, which is the linguistic meaning and al-istilahi meaning, which is the technical meaning. Lugawi is just what the word means in language. Just what does the word mean by itself? And then istilahi or technical meaning is a very specific meaning that is within a particular subject matter, right? Like we have the word division in English in general, that means, right? What? Divide people, divide something up, right? Divide. But then you have division as it pertains to mathematics. This is the technical meaning of division, right? So the linguistic meaning to make something excellent, to bring it to the point of excellence, the epitome of excellence as some scholars say, ghayatul ihsan, so on and so forth. And then we have the technical meaning, which is giving each letter its rights with regards to two things, pronunciation and characteristics. Every letter has a set of, I'm not a set, every letter has a point of articulation, a point in the mouth of the throat from which its sound originates. So for example, side, tip of the tongue, tat, tip of the tongue, dal, tip of the tongue, jeem, sheen, yah, middle of the tongue, khaf, kaaf, back of the tongue, khaa, ghayin, this upper part of the throat closest to the mouth, khaa, ayin, middle part, ahamza, ahamza and khaa from the bottom for this point and and and and and. Every letter has a makhraj or a point from which it originates in the mouth and in the throat, beam, sorry, beam, bad, mean, fa, wow, lips, and so on and so forth, right? Also, every letter has a number of characteristics. I can give you one example of characteristics because there's too many to go over and this is not necessarily a tajweed class, but to give you the best example I can give you of a characteristic of a letter is like heavy and light. Every letter is going to be either heavy or light with the exception of Ra and Lam, which can be both and then you have alif, which is shape shifter, right? Alif takes on the, the long alif takes on the characteristic of the letter that it is attached to. So if alif is attached to a heavy letter like khaa, right? Heavy letter, we attach an alif, it gets khaa. So now that alif sounds heavy as well. If we attach alif to a light letter like ta, then we get taaa and now that alif sounds light and then you have the Lam, allahu, right? But then you have, in other words, it's light and so heavy and light, this is a characteristic of of letters, right? And so we have to stay true to staying true to these characteristics. Now before we get started, I just want to give you one example of the existence of of of this level of detail in the recitation during the time of the Prophet sallallahu alayhi wa sallam. So many of you may know one of the foremost students, there are many, there's a list, a long list of people, during the time of the Prophet sallallahu alayhi wa sallam, who were the foremost students of Quran of the Prophet sallallahu alayhi wa sallam. One of them or one of the most notable of them was Abdullah ibn Mas'ud, radiallahu anhu, right? So Abdullah ibn Mas'ud, he's sitting with a student one day, right? And he is teaching him Quran. The student is reading from surah to tawba, right? This hadith is very detailed, inshaAllah. He's reading from surah to tawba and he gets to the ayah where Allah s.w.t says and but he says fukarat short and he says and he says fukarat like that short. Abdullah ibn Mas'ud stops and he says no no no ma haka tha aqaraaniha rasulullah. This is not how rasulullah taught me how to recite this ayah sallallahu alayhi wa sallam. So then the you know the student of the other sahaba he said okay then how is it that he taught you this ayah? Teach me. So then he repeated the ayah Abdullah ibn Mas'ud, he repeated the ayah and he said and he stretched fukarat, right? What we know today to be four counts or four Bs, four haraqat or whatever, right? But he didn't stop him and say no no no no no this is called maddul muttasi, right? And we stretch it for four counts, right? And we that he didn't say any of that. He just said this is not how the prophet sallallahu alayhi wa sallam did it. So the main thing now now here's it now before I get to that part. This is interesting because shortening fukarat does not change the meaning. You would think he would only correct him if it changed the meaning. It doesn't change the meaning, right? It doesn't change the meaning, right? But he stopped him and he said all of that this is not how the prophet sallallahu alayhi wa sallam taught me how to recite this. Tell me how did you do it? And he goes and so that's a level that's detail right there. You went too short and I'm going to tell you you got to go higher. This is detail mashallah. So this level of detail in the recitation of the Quran goes all the way back to the actual time of the prophet sallallahu alayhi wa sallam. So this is not just some made up fluff, right? This is from the prophet sallallahu alayhi wa sallam. So it's about reciting. It's not just about making egregious mistakes that change the meaning. Those are obviously the most important. It's about reciting like the prophet sallallahu alayhi wa sallam. It's about like being like the prophet sallallahu alayhi wa sallam as much as we possibly can. And tajweed is a great means to allow us to do that in at least one way connected to the Quran. One of the you know the only last final living miracle that we have on earth. Alhamdulillah. So it's worth us paying this much attention to and giving this much effort to preserving and learning. Insha'Allah. So you're saying and we should be reciting as the prophet sallallahu alayhi wa sallam reciting. As much as we possibly can based on you know teachers. Of course we haven't seen him. We haven't sit with him. Okay. Right. If we did we would be able to say okay we're reciting like him. Right. This is like 1400 and some 50 years ago. And you know how it got to us. And people copied and copied and copied and you know that if he's copy of a copy of a copy of a copy of a copy isn't can never reach the original. Right. Every copy something gets degraded. And that's humans we're talking about. Right. So there's got to be something. Or we're saying that the tajweed today is exactly like the prophet sallallahu alayhi wa sallam reciting. As far as we understand this is what we believe because Allah swt told us in the Quran that he will specifically preserve his book. If you don't believe that that's something that you you have to work on yourself. However I believe when Allah tells me I will preserve my book. And so he has preserved his book. From the point that the Quran came down you know what the prophet sallallahu alayhi wa sallam did. He had scribes that were ready to go. He would go into a very specific state a state right that he would go into a like a almost like a trans-like state. Right. When you read about when you read an uloom in Quran and the sciences of the Quran they talk about wahi and how it all happened. Right. And so he would go into like a trans-like state. Right. Start sweating. His body would become very heavy and there was just certain things that they would visibly show on his body that they knew he's about to receive revelation. Right. When they saw this the scribes went boom go get everything get ready to write. So they would go and they would grab whatever they could get parchment skin wood stone they would grab whatever they could get and they would sit down and they would wait for him to come out of the trans-like state. Right. And then also the memorizers would gather as well. They had scribes they had memorizers and many of the scribes were memorizers as well. Right. And this is during the time of the prophet sallallahu alayhi wa sallam. Right. As soon as he came out of the state he would recite. Right. He would start reciting immediately. Boom. Just like that. And what did the scribes do? Boom. They wrote it down. And what did they do after that? Boom. Handed it over to the memorizers or memorizing themselves. So you're talking about from the time of the prophet sallallahu alayhi wa sallam from the time sorry from the time the wahi came down it's been being memorized and then they would teach groups of them would teach other groups and then groups of them would teach other groups. Do you know how tedious the process of compiling the Quran was? You know how many times they reviewed and how many ways they reviewed subhanallah. They when they were gathering everything and they're the time of earth man especially right. And they were putting everything into the most that we have today. They had review after review after review. They had everyone they could possibly get set their eyes on that copy. Is that correct? Is there any mistake? Is there anything that needs to be fixed or changed and and and so on and so forth. And then they will go to the next person. Same thing. Next person. Same thing. And then they would recite it and so on and so on and so forth. It was one of the most incredible incredible efforts of preservation that has ever happened in the history of the world and non-Muslims admit this as well. Non-Muslims admit to this and they give credit even though they don't believe in the prophet prophecy and Allah and all this stuff. They give so much credit to the immaculate preservation history of preservation of the Qur'an because there's nothing in the history of the world that has ever been preserved like it. No one memorizes their book like the Muslims memorize their book. You're talking about thousands upon thousands that turn into millions upon millions. And so they all got it and then we have this chain that we have in Islam right. This chain of preservation that we have that goes down and down and down and so on and so forth. So with certain with normal non-miraculous things yes over time there will be deterioration but we believe that the Qur'an is a miracle. And so it is not unfathomable that Allah would choose his book to not be affected in the same way that these other worldly books because the Qur'an is not a worldly book. It's not worldly. It's otherworldly. So I see your point that the Qur'an is preserved and we have it. We can see it. We have millions of copies. There are billions now. Everybody has in their phone or something like that. Yes. The question is not about the writing the Qur'an as in written state. The question is about the jweed, the whole prophet. Everything that I just said about that applies to the tajweed as well because it was preserved in the same way. It was all preserved together. It was preserved together. The tajweed was preserved together. Yes. So my teacher that I got Ijazah from got his Ijazah from someone else who heavily critiqued his recitation, who got his Ijazah from someone who heavily critiqued his recitation, going back to a sahabi that did just like Abdullah ibn Mas'ud. This is not how the prophet sallallahu alayhi wasallam taught me how to recite this. This is how he recited it. See what I'm saying? That critique, that level of detail goes back to the time of the prophet sallallahu alayhi wasallam. And they're still doing it at this very moment. There are people saying this to someone right now that they're teaching tajweed to. So if some Arabic speaker or who knows how to read Arabic, if they take that text of Surah Fatiha, can they recite it properly or no? Like a random Arab that doesn't. Yeah, he's a non-Muslim and he just maybe he just became Muslim or something. But he knows how to Arabic and he knows all these you know alphabets or whatever. He can probably generally pronounce all of the words in here. Yes, but he would not know the proper tajweed unless he studied it. Yes. So if he doesn't study tajweed, he won't know it. Which is why we want to study tajweed. Okay, see your point. Thank you. Alhamdulillah. All right, hopefully this is just fortifying everyone's iman. InshaAllah. All right, so we get started. The first thing in ayah one, I wanted to use the laser pointer, but we discovered that the light of the laser and the light of the TV doesn't mix. Doop, doop, doop. All right, it doesn't mix. So we just have to use our eyes very well. InshaAllah. Okay. So here, the ba, for those of you over there, look at the ba in the basmala. Right? So bismillahirrahmanirrahim. If I was to ask you what sound does ba kestrah produce, what would you tell me? D, a. Notice how no one said bi. No one said bi. That's because bi does not exist in the Qur'an. I mean in Arabic, the sound i, it doesn't exist. It's a, i, u. And in addition to, alongside a, there's a. So a, a, i, and u. If you can get these four sounds down, you got about a third of tajweed in the bag. Alhamdulillah. Done. Ready to go. And then you just got to work on everything else, like makharij and sifat and this and that and so on. And so forth. Right? And so with basmala, ba bi. So if whatever sound is produced in a letter by itself, combination of letter and how like that, right? And, and vowel, whatever sound that produces by itself is the same sound it will produce in a word as well. It's not going to be different. So we're not going to say ba kestrah bi and then get to the basmala and say bismillah. Right? So instead, what should it be? So bismillah. All right. So ba kestrah bi. You see all those kestrahs down there. So we're going to be doing a lot of this, right? In, in this, this workshop, inshallah, lots of paying attention to the harakat and making sure we're saying ee, a, u and a and so on and so forth. All right? So bismillah kestrah, kestrah, kestrah, kestrah, kestrah. So instead of bismillah, irrahman, irrahim, bismillah, irrahman, irrahim. Say that again. So the next letter is that scene has Sukun on it and that Sukun is visible. This means that we want to very clearly pronounce that scene. We want to hear the scene, right? We don't, we don't want to rush. Bismillah. Bismillah ar-Rahman ar-Rahim. Bismi, bismi. You hear this, bis, bis. This is the characteristic of the scene that it will have this clarity, right? This bis, bis, right? Almost whistling sound, but it's not a whistle, right? Bismillah ir-Rahman ir-Rahim. Right. All right. So then we go next. We're transitioning from bismi to the name of Allah. Now we said that when the name of Allah, when, sorry, when the lamb comes in the name of Allah, it's going to be heavy. Now there's one exception. When a kestrah comes before the name of Allah, we're going to make the name of Allah, we're going to make that lamb light, right? So it's not going to be, instead of bismillahi, it'll be bismillahi. Believe it or not, a lot of people make that mistake. A lot of people say bismillahi ar-Rahman ir-Rahim and that is a mistake, right? So it should be bismillahi la la bismillahi ar-Rahman ir-Rahim. Right. And we also don't want to say like bismillahi la la. So we don't want to say bismillahi. We also don't want to say bismillahi bismillahi. The lamb is light. La la. So bismillahi ar-Rahman ir-Rahim. Same thing with the meme. We don't want to say bismillahi ar-Rahman ir-Rahim. Ma ma ma ma bismillahi ar-Rahman ir-Rahim. Alhamdulillah. So next we have the ha in Allah's name. We want to make sure that's ha and not ha. It changes the meaning, right? It changes the meaning. So we don't want to swap out. These are major mistakes. In Tajweed you have what's called major mistake and minor mistakes, right? Major mistakes is any type of change that results in change of meaning. If you swap out a letter, if something should be ha but you make it ha, this changes the meaning, right? It's going to either change the meaning or strip it of meaning. This is why Tajweed is so important. It's why it's so important. I'm going to give you some real examples right in the fatihah of how meaning can be changed by a single letter, by messing up the makhraj of a single letter and also even a haraqah, right? Did you know that these lines and dots and all this actually didn't exist during the time of the Prophet ﷺ? You know why it came about? After the death of the Prophet ﷺ during the time of the, like, not too long after the sahaba, the time of the sahaba, around that time, right? There was a man named Abu al-Aswad and he, his daughter, he was talking to his daughter. His daughter said, she looked at the sky, she said, And her father responded, Abu al-Aswad responded, he said, Because what she said was, what is the most beautiful thing in the sky? But what she meant to say was, how beautiful is the sky? That's all she wanted to say. How beautiful is the sky? But she ended up saying, as a result of different haraqahs only, the whole structure of the words are the same. But since she put a dhamma on the lam and ajmalu, like that, and as-sama-i-kasra, it changed the meaning to, what is the most beautiful thing in the sky? So he answered that question because he was solid in his grammar. So he said, the stars. And she said, No, I was just saying the sky is beautiful. He was like, oh man, he's like, our kids, our kids are losing the Arabic language. We have to do something about this. And that was the beginning of the development of the haraqah system. What she should have said was, Fata on both. That's what she should have said. But, you know, she's a little kid, you know, to pass. But now according to Abu al-Aswad, as a result of that mistake, we have haraqahs now so that we can understand as well and read. Masha'Allah. All right, so Bismillahir Rahmanir Rahim. So we want to make sure this is ha and not ha. We don't want to say Bismillahir Rahmani. A lot of people make this mistake. All right, next is going to the Ra. Ra is one of those beefy letters, has lots of rules, right? A lot of rules. The only letter in the entire Arabic alphabet that has a whole section dedicated to it in Tajwi. And it's three levels. It's three levels, right? And so we're not going to get into that. But the basics is that if it has fatha or dhamma involved in it, it's going to be heavy. If it has kasra, it's going to be light. That's all we need to know right now. Here, the Ra has fatha. So we want to say it heavily. So instead of Bismillahir Rahmanir Rahim, we want to say Bismillahir Rahmanir Rahim. We want to say Bismillahir Rahmanir Rahim. Say ar-rah. Ar-rah. Bismillahir Rahmanir Rahim. Right, making it heavy. All right. And also it has shadda. We want to make sure we put shaddas. If we don't put shaddas on a word, it's like dropping a whole entire letter. It's like, yeah, because a letter with shadda is equivalent to two, right? So if we drop the shadda, it's equivalent to dropping a letter, right? If I said to you, right, without all this example in the background, if I say, hey man, hand me that bak. Hand me that bak. You can say that what? That bak. What's a bak? You know the thing, man, that you open, you read with the pages. Oh, you mean book. And it's one letter. I just dropped one letter out. You have no idea what I'm talking about. Same thing. You drop a letter. No idea what you're talking about. You say something totally, totally different, right? So we want to make sure the shaddas, Bismillah, not Bismillah, Bismillahirrahmanirrahim. Like that. All right, we get to the ha here. We want to make sure this is ha and not ha. So the opposite. So not Bismillahirrahmanirrahim. Also very, very common. And then we get here, Bismillahirrahmani. So the extension that's in Allah's name and ar-Rahman as well, we want to make sure we're extending it, but not too much. Some people will tend to extend in order to further beautify, but understand that if it's wrong, it's not beautiful. If it's wrong, it's not beautiful. So we don't want to say Bismillahirrahmanirrahim. Just because we can make it sound prettier. No. If it's wrong, it's not pretty at all. So Bismillahirrahmanirrahim. That's beautiful enough because as we understand, that is closest to what the Prophet sallallahu alaihi wasallam did. And that is beautiful. Okay. And so, don't want to overextend. So we got to the raw, same thing, heavy, shadda. Same thing with ha, next ha. Make sure it's ha and not ha. And then finally we add this meme and we're going to pause on that meme, but we want to hear that meme clearly. I'm going to demonstrate the wrong way and then the right way. If I said Bismillahirrahmanirrahim, did you hear the meme clearly? Like clearly. Now I'll demonstrate the right way. Bismillahirrahmanirrahim. Did you hear that meme? Hear the difference? That's the way that we want to do that, inshallah. All right. So I'm going to say it one time. Repeat after me, inshallah. Bismillahirrahmanirrahim. All right. Now let's say it together three times and then I will pass the mic around if anyone wants to practice that and possibly get corrected or maybe you'll just be flexing and showing us how to do it, right? InshaAllah. All right. You know, every crowd, I always have like one spy in the crowd who's like an expert tejuid person that's like trying to keep me on my toes. You know what I'm saying? I'm going to find out who you are. I got an idea of a couple of people. All right. Yalla. So let's say it together on three. One, two, three. Bismillahirrahmanirrahim. Again. Bismillahirrahmanirrahim. One more time. Bismillahirrahmanirrahim. All right. So brothers, sisters is open to any of you who would like to give it a shot. InshaAllah. Bismillahirrahmanirrahim. JazakAllah. Thank you. Ameer, right? Ameen. Ameen. Oh, sisters. This is the brother's mic. Any sisters want to give it a shot? No? I think you're the tejuid spy. She's like, I don't want to make him look bad. Bismillahirrahmanirrahim. Alhamdulillah. That was good. Bismillahirrahmanirrahim. Alhamdulillah. That was good. JazakAllah. Are you raising your hand? You weren't raising your hand? I kind of saw this light. That wasn't. Okay. Okay. Yeah, Iman. We got to treat this like a fundraiser. You know what I'm saying? You know, at the fund raisers, you know, when they say like, you know, 500,000, you got to be careful not to like, scratch your head. It's like a similar situation. You know, your sister too. Bismillahirrahmanirrahim. Okay, JazakAllah. Hold it. Hold it. Hold it. All right. So that was good. But you said, Bismillahirrahmanirrahim. You want to say the raw heavier. Bismillahirrahmanirrahim. Say ar-rah. Say ar-rah. Ar-rah. Bismillahirrahmanirrahim. Bismillahirrahmanirrahim. It's a lot better. MashaAllah. You can hear the difference. Thank you. She's shy. She's shy. Bismillahirrahmanirrahim. JazakAllah khairah. All right. So first thing is the bad sharpness of the kasra instead of Bismi. You want to say Bismi. B, B, bad kasra, B, Bismi. So say that again. Bismillahirrahmanirrahim. That's good. That first one was good. That bad. Now the only other thing is you want to lighten up the lam in Allah's name. Bismillah in the meme in ar-rahman instead of Bismillah. Ar-rahman. Bismillahirrahmanirrahim. Kind of smiling when you say each of them. Bismillahirrahmanirrahim. You got Bismillah down. Now the meme, you want to do the same thing instead of ar-rahman. Bismillahirrahman. Like the word man, man, right? Bismillahirrahmanirrahim. Bismillahirrahmanirrahim. Bismillahirrahmanirrahim. All right. Alhamdulillah. I like you cut yourself. That's my favorite part of teaching Tajwee. And when people start catching their own mistakes, I'm like, ah, yes. Alhamdulillah. It means you're learning. All right. Okay. I mean, on this side. Yes. Bismillah. Bismillahirrahmanirrahim. Okay. So let's, uh, let's Bismillah. You want to lighten up on the lam? You can sing it. Lighten up on the lam instead of Bismillah. Bismillah. You can go straight through, but Bismillahirrahman. So just like you did la, you want to say ma. Bismillahirrahmanirrahim. Good job. Mashallah. It's excellent. Oh. All right. Bismillahirrahmanirrahim. I found my mail, um, Tajweed spy. You challenging me, bro? That was good, man. Mashallah. Alhamdulillah. It was really good. All right. Any more? Any more Tajweed spy? I mean, um, participants? Good. Okay. We got one. Okay. We do the sister ones, like brothers, sisters, brothers. So we do the sister and then we'll come to you and then we'll move on to the next. Inshallah. Bismillahirrahmanirrahim. Okay. That was good. Now the back, you want to make it a little more sharp instead of Bismi, Bismi, Bismillah. Like that. Bismillahirrahmanirrahim. I work on that sharp Kessara, but, uh, the raw, you want to make the raw heavy instead of Bismillahirrah Ra, you want to say Bismillahirrah, say, say that by itself. Right. So Bismillahirrahmanirrahim. Like that. Bismillahirrahmanirrahim. That's better. That's better. I heard the difference. JazakAllah Khairan. Thank you, brother. I like Allah, just that in al-Rahim, more ha, less ha, in al-Rahim. Bismillahirrahmanirrahim. Ahim. Ahim. Like that. What? One more time? Bismillahirrahmanirrahim. JazakAllah Khairan. Thank you. Bismillahirrahmanirrahim. That was good. The second rock could have been heavier. Bismillahirrahmanirrahim. Bismillahirrahmanirrahim. Barakah Allah is better. Oh, okay. What's your name? I don't think you came in after. What's your name? Snap. You know Abdul Basit, the reciter? Like Allah who feaks by number two. Good job. We good? That's it. All right, we're done. All right. So let's say it together three more times and then we'll move on to Aya two. One, two, three. I didn't ask you your name. What's your name? Amin. You got a twin, bro. You just got it. Now you just got to get one of those really cool kung fu suits. It'll be all set, bro. I like that joint. Like seriously. All right. Aya two. All right. So here we have again two visible sequins here because you know in this earth manuscript a letter can also be considered sakinah or having a sakin, right? If it simply doesn't have anything over it. So these are two ways that sakin can show in the Quran. Either it will be visible or it will be invisible. If it's invisible, it usually means that letter is going to be silent and we're not going to pronounce it. Like when we look at Errahman has nothing over it. So we're not pronouncing it when we connect, you know, when we say it, we don't say it, we don't pronounce it. But in every letter that has the actual sequin visible over it, you're always going to pronounce that and you want to pronounce it clearly. So al-hamdu al-hamdu al-hamdu. We want to say the lamb clearly. We want to say the mean clearly. We don't want to say al-hamdu al-hamdu lillahi al-hamdu lillahi. Al-hamdu like that. One, two, three. Like that. All right. So al-hamdu lillahi like that. Now we get to the kessara, right? Oh, here's the example that I was talking about, right? By the way, Brother Munir, we definitely would do a halfway break like, you know, for water stretch and this and that, and then we'll come back maybe 10-15 minutes, then we'll come back and finish and do it. For sure. It's just so you know, we will give you a break. All right. So al-hamdu, we want to make sure this dal is dal and not bad. And it's for a very important reason. What does al-hamdu mean with dal, the way we see it? Al-hamdu, the praise, the praise, right? The praise all praise so on and so forth, right? Now, if I make that dal into bad like many do, a lot of people recite this way and they say al-hamdu lillahi and they make the dal into bad. What does it mean with bad? Al-hamdu. What does that mean? Does it also mean praise? It doesn't. What does it mean? Sour, sourness, bitterness. One makhraj mess up. We mess up one makhraj. Praise turns into bitterness. A beautiful statement praising and glorifying our Lord turns into insulting him. One letter mess up in a single word. Changes the meaning of the whole entire ayah. This is why Tajweed is important. So now al-hamdu, al-hamdu, al-hamdu lillahi rabbil alameen. Excellent. So the laam and lillahi, we want to make sure the kasrah is sharp. So not lillahi, but lillahi. Say lillahi. Lillahi. Instead of lillahi, lillahi, right? Also shadda. Lillahi na lillahi. Al-hamdu lillahi rabbil al-hamdu lillahi. Shadda on the laam. Make sure the ha is ha. Duraa has fitha. So it's going to be what? Heavier light? Heavy. He said that with confidence too. Light. Oh, okay. I was the best way. It was good. It was good. I appreciate the participation. Don't stop just because you made a mistake. All right? So, rabbil. So na al-hamdu lillahi rabbil rabbil. Say rabbil. Rabbil. Al-hamdu lillahi rabbil alameen. Good. And na rabbil, rabbil. Bakas, rabbil. Rabbil. Al-hamdu lillahi rabbil alameen. Excellent. And make sure it's shadda on that bad as well. Rabbil instead of rabbil, right? Rabbil. Now also, this laam has succoon on it. We want to hear that. We don't want to say al-hamdu lillahi rabbil alameen. A lot of people say that, right? Rabbil alameen. Rabbil alameen. Say al-alameen. Say al-a. Al-a. Al-a. We want to be clear and be sure not to make that eye heavy. Say al-alameen, which a lot of people make that mistake. Just say al-a. Al-a. Al-a. Smiling. Al-hamdu lillahi rabbil alameen. Say that. Right. So let's try not to bounce the laam and say rabbil al-alameen. Rabbil al-alameen. Al-a. Rabbil al-alameen. Say that. Al-hamdu lillahi rabbil alameen. Excellent. And just like I clearly said that meme at the end of the first aya, I want to clearly say the noon at the end of this aya as well. Al-alameen. And we don't want to go too long. We don't want to say al-alameen like that. Al-alameen. All right. Now let's say it together three times and then open the floor. One, two, three. Al-hamdu lillahi rabbil alameen. Al-hamdu lillahi rabbil alameen. Open. Bismillah. Al-hamdu lillahi rabbil alameen. All right. It's good. Two points. You kind of bounce the laam a little bit. You say al-al-al-hamdu lillahi rabbil alameen. You want to hold those. So minimize that bounce. First one was better. Second one could work on it some more inshallah. But you know, it's just kind of, it's going to take a little drilling to do it, inshallah. All together, all over all. Masha'Allah. Excellent. Sisters. Okay. Bismillah. The confidence. Masha'Allah. Love it. What's your name? Eman. Allah. Look at that. She's got faith in herself. Go ahead. Very good. Masha'Allah. Let's make that kasra and lillahi a little sharper instead of lillahi lillahi. Go ahead. Masha'Allah. Good job, Eman. Masha'Allah. All right. This side. Masha'Allah. Let's hold the laam a little more. Al-hamdu. I said al-hamdu like really fast. We want to slow it down, inshallah, and kind of take our time. That sounds a lot better when you slow it down. Now the only other thing is make the raha heavier. It's better. Masha'Allah. JazakAllah. I appreciate you participating. Oh, sister. Yes, sister. Put those sweet touch on it. Masha'Allah. Excellent job. Masha'Allah. Wait, wait, I'm trying. Don't tell me your name. Hold on. Abbey. What, son? Alhamdulillah. All right. All right. We have. Al-hamdu lillahi rabbil alamin. I like what? Good job, Yusuf. Masha'Allah. Sister, are you still on volunteer yet? No? Not yet? Okay. We'll go to our brother and if you're thinking about it. Okay. That was good. That was good. Just lighten up on the laam in al. You said al, al-hamdu. You want to say al, al-hamdu. That was excellent. That was excellent. Sharpen the back, the kessler on the back and say al, al-hamdu lillahi rabbil alamin. It's a lot better. JazakAllah. Thank you so much. Alhamdu lillahi. No, sister. Okay. We got a sister here and then, yeah, man. Al-hamdu lillahi rabbil alamin. That was good. Alhamdu lillahi. Let's lighten up the laam in lillahi. Let's say lillahi. Say lillahi. Lillahi. Al-hamdu lillahi rabbil alamin. Alhamdu lillahi. Thank you so much. Alhamdu lillahi rabbil alamin. That was very good. Alhamdu lillahi. Just lighten up just a teeny bit on the laam instead of rabbil alhamdu lillahi rabbil alamin. Instead of rabbil alhamdu lillahi rabbil alamin. Very good. Let's get that ayn more clear instead of al-alamin al-a. Al-hamdu lillahi rabbil alamin. I'm talking about. Al-hamdu lillahi rabbil alamin. We got a sister? Okay. We got a sister. And then, and then, Abdul-Basit. Al-hamdu lillahi rabbil alamin. Mashallah. That was good. Just let's sharpen the kasra in lillahi instead of lillahi. Lillahi. Say that by yourself. Say lillahi. Lillahi. Excellent. Now repeat. Al-hamdu lillahi rabbil alamin. Excellent. Mashallah. Mashallah. Thank you so much. And then we have Abdul-Basit. Al-hamdu lillahi rabbil alamin. That was very good. Mashallah. Excellent job. Al-hamdu lillahi. Oh. You or your son? You. Al-hamdu lillahi rabbil alamin. Al-hamdu lillahi. Thank you. He wanted to drop the mic, but he thought that would be too arrogant. I saw him. He was like. We have a sister? Al-hamdu lillahi rabbil alamin. That's good. Shorten the alamin. Just a little bit instead of al-alamin. Al-alamin. Al-hamdu lillahi rabbil alamin. All right. Say one more time. Al-hamdu lillahi rabbil alamin. So your ha sounded like ha. You said al-hamdu instead of al-ha. Al-hamdu. Al-hamdu lillahi alham. Say ha. Al-hamdu. Almost. You got to work on this. You got to drill yourself on the makhraj of ha. Comes from the furthest point down here. Ha comes from the middle part. Ha. She calls your atoms out, but it'll move a bit and like. Ha. All right. Yeah. Inshallah. But we work on it other than that. Al-hamdu lillahi rabbil alamin. All right. So we're good? We set? We ready to go? All right. So let's say it together three more times. And then we will say one and two together and then move on to three. Inshallah. And do like that. All right. One, two, three. Al-hamdu lillahi rabbil alamin. Al-hamdu lillahi rabbil alamin. Al-hamdu lillahi rabbil alamin. Now let's say ayahs one and two together. One, two, three. Next ayah is ayah three. We're just going to kind of blow through that one because it's, we pretty much covered it in the first ayah. But there's one thing we didn't do. And I'm going to demonstrate the wrong way to start this ayah off. And you're going to tell me what my mistake is unless you've been in this workshop before. That back corner. They all been here before. Say y'all. All right. Alhamdu lillahi. So ayah three. The mistake, the wrong way to start it off. You know the mistake? What? It's supposed to be? What was the mistake? Can you clarify? Can you just tell us the mistake was when you said, for example? The mistake was when you said alhamdu lillahi. It's fine. All right. Don't worry about it. Don't worry about it. What was my mistake? I'm going to say it again. Al-rahman al-rahim. What was the mistake? The mistake was al. It's supposed to be al. Okay. Can you, can you, next time, can you correct me in private? Can you not, can you just, you know what I mean? Like in front of everybody? All right. So yes. No. What he was saying, I said al-rah instead of al-rah. The alif should have been light instead of heavy. We definitely write a hundred percent. Mashallah. Thank you. Amin. All right. So All right. Sisters, don't forget that you got a screen over there if it's easier for you to see. I'm standing over here. Sorry, but it's, yeah, this is in case if you, if it's a little far for you, we do have the other screen over there. All right. Al-rahman al-rahim. All right. Instead of al-rahman al-rahim. And the same thing after that beginning point, everything that we said in the other one applies. We'll make tarahs heavy. Make sure they have shadda. Make sure the ha is ha and not ha. And not over stretching al-rahman al-rahim and stuff like that and so on and so forth. All right. So that's that. Now let's say that together three times and then say from one to three and then we move on to four. One, two, three. Again. One more time. Now let's say one to three together from the beginning. One, two, three. Al-rahman al-rahim. Excellent. All right. Next, I have pretty simple too, right? We have Now common mistakes for this one is saying and making the meme heavy. We don't want to say we want to say what? Maliki. The meme is light. It stays light always, right? Again, we don't want to overextend it either. Maliki. Two beats. That's it. Like that. All right. So the next thing, the lamb. Most people will say Maliki. Maliki. But it should be what? Y'all about to put me in retirement. I don't appreciate that. All right. Yes. Oh, talking about Maliki. Yeah, yeah. So Maliki, this is from a couple of the other styles of recitation, a few of the other styles of recitation. Instead of Maliki, I mean Dean, Prophet Solomon was also recorded as saying Maliki. And you guys may be familiar with the modes of recitation, right? And so just to be clear about the modes of recitation, the modes of recitation are absolutely nothing like the books of the Bible. We have like John, Jacob, you know, and all that, you know, that stuff, right? Matthew and Michael. I don't know the name. Sorry. Excuse me. But you know, I'm talking right. So when I have all that going on, right? But these modes of recitation are according to the various dialects that existed at the time of the Prophet, peace be upon him, of Arabic, and the time of the Prophet, peace be upon him, and for a long time after until colonization became a thing, a major thing. The dialects of Arabic were all fushar. They were all pure Arabic. There was no outside influence. There was no mix of French, a little bit of English, a little bit of this, a little bit of Berber, a little bit of that. There was none of that at all whatsoever. All of the dialects were pure, pure Arabic, right? And so as you all know, the Qur'an, the miracle of the Qur'an is found in the language of the Qur'an, right? The language, the information that's in it being before it's time, and so on and so on and so forth, right? And so every prophet received miracles that were in accordance with whatever the going thing of that time was. So you see, for example, Isa, alaihi salam, what was the going thing in his time? Medicine. So what was his miracle? Curing the leper, the blind, bringing the dead back to life, and so on and so forth. Those were his miracles. They were consistent with whatever thing was going on that was really booming at that time. Musa, what was the thing of his time? Sorcery, magic, right? Exactly, right? So what was his miracle? The staff, snake, it was consistent with that. The Arabs in the time of the Prophet sallallahu alayhi wa sallam, what was their thing? Poetry, right? Poetry and rhymes and prose and this and that, right? They literally had like battles and stuff. This stuff was like serious business, right? Prophet sallallahu alayhi wa sallam had a personal poet that he would like sick on people. You know what I'm saying? Mashallah and create poems and stuff like that. And so the Prophet sallallahu alayhi wa sallam received the Qur'an. But the Arabs were so rigid when it came to their dialects that if he came to them reciting the Qur'an in another dialect, just noticing that it's a different dialect, they were like, ah, we went here. So what did Prophet sallallahu alayhi wa sallam do? He requested that he send him the Qur'an in the dialect of these other people. And then he did that again. And he did that again until he reached seven modes of recitation. However, these modes, they do not change, they do not fundamentally change the meaning. So we look at Maliki versus Maliki. What does it mean? King of the Day of Judgement, if you say Malik. Owner of the Day of Judgement, if you say Malik. Fundamentally, at the end of the day, do we not understand the same exact thing? If Allah is the king of the Day of Judgement, he's owner of the Day of Judgement because the king owns his kingdom. Right? Malik, we say he's owner of the Day of Judgement. The end result is what? He's calling the shots on the Day of Judgement. We can't understand anything different from either one of those uses. Makes sense? Right? So yeah. And then you have differences like Right? We have differences like Literally, that's a real one, pausing like that. Right? And so on and so on and so forth. So these types of differences, they definitely don't change any meaning. It's just how you say it. Yes. Isn't he at Malik today? Yeah. Why is he emphasizing Yomiddin only? He's here, he's talking about the Day of Judgement. So he's only talking about the Day of Judgement. But of course, in other parts of the Qur'an, he specifies that he's in control of everything always. But right here, he's choosing to talk about the Day of Judgement. Because that is our final abode. And that is the day that matters most, more than today. Today does not matter as much as the Day of Judgement. So he's talking about Day of Judgement in this case. Because you gave the example of two different dialects. You gave an example of Maliki versus Maliki. And in my mind, owner and king are very, very different things, right? I mean, king has a kingdom but doesn't own it versus owner. So what I'm trying to understand is that you started off saying that there is a science of the Jvi, then you have to be exactly right. But then you gave example of Prophet Muhammad, peace be upon him. And he was actually flexible and open to different dialects. Right. And even the meaning is different. But you're okay with that, but not other people who don't have speakers doing it. So nothing, so one thing to be clear about is not what I'm okay with, right? This is, this is like, you know, he's talking about centuries of scholarship, right? I'm not saying anything to you that I came up with in a lab. I didn't go in my like office and just say, I'm going to cook up some stuff and teach these people these stuff, right? This is all stuff from our scholars, right? Now, if you say Malik versus Malik by itself, then perhaps you can make an argument that they mean different things. But in Arabic, Maliki yawmidin, this is mudaf, mudaf ilay, right? This is like possessor possessed, right? And so as a compound, as a construct, they mean exactly the same thing. He's the king of the day of judgment. And the owner of the day of judgment as a compound, like together, that means the same. Because if you say if he's the king of that day, he is what he is in control of that day versus also being the owner of that day, then he is in control of that day. So it's not about the word, what it means just individually, but also what it means in connection, because the two in Arabic, Maliki yawmi, they can't be separated. You can't separate Malik or Malik from yawmidin. You can't separate the two. No, you're absolutely right. But it's not just here. I'm sure the Maliki Malik applies in Quran too. No, it's only here. The word Malik and Malik is only different here. Everywhere else is pretty much going to be the same. Yeah, it's consistent. It's a whole science. So we can't really, you know what I'm saying, delve into it the way that it needs. Like the dialects, that needs like its own workshop. Right? Even at the end of the workshop, if you're not, if you're having like, you got to like study it to like really understand it, it can be confusing if you only get like little tidbits and pieces, kind of like philosophy and like some other things. If you only like a little bit, it's like confusing, but you have to really dive deep. It's like a saying of the scholars, I can't remember the verbatim, but they, when they talk about philosophy, they say that you find misguidance in its in its like shores or in its shallowness. If you don't, if you don't go deep enough, right? Then you'll find confusion and kufr, right? But it's when you go deep that you really start to understand with the, when it comes to the modes of recitation, it's similar to that. If you kind of just do like surface level, it'll mess you up. So you got to really go in, go in and get it deep. Brother Naveel. Some people might have is with the, with the different recitations is that the words are not interchangeable throughout the Quran. Okay. It's specific to this ayah and specific, and it's in specific places. So you can't just mess it up by saying, okay, I'll take the ways recited here and apply it to the rest of the Quran. You can't do that. Right. So for example, you have ʿul ʿawdu biʿabin nās, malikin nās. There's no other mode that's going to say malikin nās. It's not. It's malikin nās, right? So that's specific to this particular case here. Yes. Sorry, I don't know for the sake of time. And I feel like I got my answer. Last year, brother's a cheered. But just one more time, I guess, to kind of recap and get a final on it. So I know that's like the, and I don't know Arabic word grammar that much, you know, just very little, but it's like meme lamb kaaf makes the word malik or king, I guess you can say. So it's the same, it's the same word, meme lamb kaaf. But when it comes to a kaaf, yeah, meme lamb kaaf. And so it's the same written letters, but the dialect wise, one would pronounce it malik, one would pronounce it malik. But because of the context that it's in, in that, in the sentence, in this aya, that therefore it, the meaning of it stays the same. Otherwise. The contract of the, yeah, being like connected is like owner of the day of judgment, king of the day of judgment. If you understand, it's easier to explain to people, like if somebody knew grammar really well, but they didn't know anything about the modes, you could explain it from a grammatical standpoint, that'll make a lot of sense. But if you don't have like a, you know, if you don't know grammar of Arabic, it's a little, little harder to explain. Because yeah, as a, as a, as a grammatical construct, they're, they're very strongly tied, you can't separate them. So you can't really break it down to like, well, the word by itself, you can't do that because they're tied. Right. That's, that's what I kind of got from the, yeah. So that basically the purpose of the Quran, of the aya itself is that at the end of the day is what you're saying, the meaning of it as a whole. Exactly. Yeah. Whether it's malik or malik, it's because you're putting it. Irrelevant. Exactly. Now, now we would have a case if somebody said, you know, like some totally different word that doesn't give the meaning that he's in control of that day. Then we'd be like, all right, what's going on here? Something's different. All right. So, yes. Our local scholar from say 29 Institute professor has a lecture, actually he gave you at MCC specifically on this point. Please look, look at that at MCC might answer some of your questions. Oh, that's good. Is it, is this something we can provide for people? Perhaps you could send a link for that specific. Okay. That would be great. Yeah, we'll send out the link. Yeah, that's great. That's great. Thank you for that. Yeah, here it's maliki. Yes. It's just, he was just saying, because he's familiar with another style that says maliki. Like I recite in Warsh, like when I did the Juma yesterday, I said maliki, because my primary is actually Warsh. And believe it or not, the Warsh dialect, and this is agreed upon across the board as well, that the Warsh dialect is the closest to the dialect of the Quresh, which was the dialect of the Prophet, in fact. Okay. I don't want to take too much time. I want you to comment a little bit on this accent, but we talked about dialect, but this comes from difficult detail. Yes. Yes. Right. That comes with studying Tajweed. So one of the very first things we study in Tajweed is Makharij al-Huruf. And that comes with practicing the pronunciation of the letters. I have a whole entire breakdown of like studying the Makharij, like super in depth, not just sitting there saying Qaf, Qaf, Qaf, Qaf, no, but you're saying Qa, Qee, Qoo, Aqa, Iqa, Uqa, Aqa, Aqee, Aqoo, so on and so on and so on and so forth. So like all the possible ways that that letter can manifest in the Quran, you work on that when you do Makharij al-Huruf, all of the possible ways or even ways that it might not actually even show up. But just to practice it and get full practice of it. So JazakAllah Khair. Yeah, this break inshaAllah. So, all right. So let's say, oh, how did it go up? Well, we'll leave it like that. It's fine because we know the beginning. All right. Let's say together from Aya 1 to Aya 4, inshaAllah, and then we'll go on to Aya 5. One, two, three. All right. So we actually weren't finished with Malik Yomid D, so let's just finish up with that really quickly. So we said Maliki Yomi, right? The wrong way to say it is saying Yomi. And this is very common to say this way. Maliki Yomid D, Yomi. But ya fatah makes what sound? Ya. Remember what I said, whatever sound a letter vowel combination makes by itself is what is going to make in a word. So it doesn't go from ya fatah ya to ya fatah yo, just because we put a while after it. It's still ya. So instead of Yomi D, what should it be? Yomi. Maliki Yomi D, like that. So say that, say Yomi D, Maliki Yomi D. Right. Alhamdulillah. So the last thing is making sure we put shadow on that Yomi D, as opposed to Yomi D, like that. All right. Let's say that together three times. One, two, three. Maliki Yomi D. Again. Maliki Yomi D. One more time. Maliki Yomi D. Excellent. All right. So do we want just a few people, just a few people to demonstrate that and we will move forward. Insha'Allah. We got a mic on this side. Yes. Yes. Okay. Where is it? Who got it? Oh, okay. We got Ibn Nabil over there. Yeah. What's his name? Adam. Adam. Maliki Yomi D. Good job. Now just say, instead of Yomi, say Ya, Yomi, Yomi. Maliki Yomi D. Yomi, Yomi. Maliki Yomi D. Not Yel, Yow, Yow. You see my mouth? You see my mouth? Say, not Yel, Yow. Yow. There you go. Yes. Good job. Masha'Allah. Good job. Good job, Adam. Alhamdulillah. All right. On this side. Abi. Abi. Maliki Yomi D. Very good. Masha'Allah. That was very good. Excellent. Masha'Allah. Maliki Yomi D. Excellent. Masha'Allah. Very, very good. Over here? Not yet? Okay. So, we're here. Maliki Yomi D. Very good. Just say, Ya, Yomi. Instead of Yomi, Ya, Yomi. Excellent. Very good. Masha'Allah. All right. So, is Sister Heather doing it? Okay. Yes. Maliki Yomi D. That was good. Just sharpen the casserole on the lamb instead of Maliki. Maliki. Maliki. Maliki Yomi D. All right. Almost. Say, Malik. Malik. There you go. Maliki. That's much better. Masha'Allah. Thank you so much. Alhamdulillah. Excellent job. Masha'Allah. All right. Oh, Sister Nadi Masha'Allah. Maliki Yomi D. Masha'Allah. Excellent. Maliki Yomi D. That was good. Alhamdulillah. Let's lean on the ma instead of Maliki. Say, Maliki. Ma instead of ma. Maliki. Very good. And then, Yaumi instead of Yomi. So, Maliki Yomi D. Maliki Yomi D. All right. One more try with Yomi. Say, Ya, Ya, Yomi. Ya. Say, Ya, Ya, Yomi. There you go. That's it. Yaumi D. Yomi D. Maliki Yomi D. Yomi D. Almost. You guys, it's definitely, it's definitely better than when you started. Alhamdulillah. Good job. What's your name? Yusuf. Yusuf. Allah Akbar. Brother Nabil, your flashlight so I don't know if you realize it. All right. So, yes. You want to do it? Oh. Maliki Yomi D. Good job. Alhamdulillah. Just make the lamp more sharp. Maliki, instead of Maliki. Maliki. Maliki Yaumi D. Yaumi D. With emphasis on the Dal. Yaumi D. Maliki Yaumi D. Okay. So, don't say Yaou. You want to say Yaou. Yaumi. Yaumi. Like that. Maliki Yaumi D. Almost. You're saying Yaou. Yaou. Don't put an extra vowel in the beginning. I mean in the middle. Don't say Yaou. Say Yaou. Yaou. Yaou. Yaou. Not Yaou. Yaou. Yaou. Yaou. Yaou. Yaou. Right. If you think Y, do you know Arabic? I mean like read Arabic. All right. So, think Y, A, W, M. How does that sound to you? Y, A, W, M. Yaou. Yeah. That's it. Yaou. Yaou. But not, yeah. You wouldn't say Y, A, W, M is Yaoum. Right? You would say Yaoum. Yaoumi. Yaoumi D. Yaoumi D. Yes. Alhamdulillah. That's a lot better. Thank you. Alhamdulillah. That's excellent. All right. So, let's get moving. One, two, three. Let's say it three times again. One, two, three. Maliki Yaumi D. Again. Maliki Yaumi D. One more time. Maliki Yaumi D. All right. So, now let's say one, two. We said one, two, four. So, let's go to five, inshallah. All right. So, with Shadda, like that, right? We want to make sure we don't say Iyaka na'budu, Iyaka nasta'een. This is very common with this idea. And it's very problematic too, because Iyaka na'budu, this is saying you, Allah, you alone do we worship. So, we're talking about worship here. So, we want to make sure that we're saying that word properly because it's a reference to Allah. So, if we mess it up, it becomes a reference to something other than Allah. That makes sense? So, that's why it's very important that this one is super solid. So, not Iyaka. Say that. Iyaka. Like that. So, and we don't want to do one and not the other. A lot of times people will say, Iyaka na'budu, Iyaka nasta'een, or Iyaka na'budu, Iyaka nasta'een. We want to do both. Iyaka na'budu, Iyaka nasta'een. Like that, all right? So, Iyaka, we want to do like that. We want to make sure the kaaf is Iyaka and not Iyaka. A lot of people make that mistake. A lot of people say Iyaka na'budu. We don't want to make the kaaf into a kaaf. It's ka, ka, Iyaka. Say that. Iyaka. Like that, all right? Iyaka na'budu. We want to say na'budu, make sure that noon is light and not heavy, na'budu, na'budu, or na'budu. Some people make the dal into daud as well. Neither one. Na', say na', na'budu, na'budu, Iyaka na'budu. And now what we don't want to do, which is a very common mistake in this ayah as well, is stretching the dal. Saying, Iyaka na'budu, Iyaka. A lot of people make that mistake. I'm like, a lot of people make that mistake, right? So na'iyaka na'budu, Iyaka. Iyaka na'budu, Iyaka. Notice how I didn't stretch. Na'budu, Iyaka. Like that. Iyaka na'budu, Iyaka na'budu, Iyaka na'budu, Iyaka na'budu. Say that. So na'budu, Iyaka. Again, repeat. So we want to say the same thing. Nesta'een. Not nesta'een. A lot of people say nesta'een. Nesta'een. Light. Nesta'een. Say that. Nesta'een. Instead of nesta'een. And also instead of, and not nesta'een. Nesta'een. Like lazy. Nesta'een. Nesta'een. Nesta'een. Say that. Nesta'een. Like that. Alhamdulillah. Iyaka na'budu, Iyaka na'budu, Iyaka na'budu. Excellent. Let's say it together three times. One, two, three. Iyaka na'budu, Iyaka na'sta'een. One more time. Iyaka na'budu, Iyaka na'sta'een. Excellent. Now we get volunteers. We can get someone else to do it in your place. Maybe one of the young guys. Yeah. You want to volunteer? You can recite and also help pass around the mic. Are you okay with that? Okay. Are you okay with that? You want to do it? Okay, let's do it. Iyaka na'budu, Iyaka na'sta'een. All right. It's good. But we should want it more shadda as opposed to like stretching it. So what you said was Iyaka as opposed to Iyaka. Do you hear the difference between Iyaka and Iyaka? Do you hear the difference? Now try like that. Say Iyaka. Iyaka na'budu, Iyaka na'sta'een. Na'sta'een. Na'sta'een. Okay. Oh, you're going to do it? Okay. We don't want to put like a chop in between the Iyaka, between the elif and the calf, right? So we don't want to say Iyaka. Iyaka. Iyaka. So go all the way with no stop. Iyaka na'budu, Iyaka na'sta'een. All right. So you did better on that mistake, but you said na'stah. Notice it's a ta. Na'sta'een. Yes, sir. So again, you want to say it again? All right. So two things you want to kind of drill yourself on is making sure you go the distance with the Iyaka. And don't cut it off at any point. Iyaka on both. Iyaka. And then na'sta, na'sta, ta, na'sta'een. And you'll be good, insha'Allah. Wa ala kallahu fiqh. All right. Sisters. And then we get the brother. Yes. Iyaka na'budu, Iyaka na'sta'een. That was very good, masha'Allah. But let's just say the last one. Try to sing more of that. Iyain. Na'sta'een. Insha'Allah, work on that Iyain. But it's good, masha'Allah. Overall, masha'Allah, very good. Alhamdulillah. Iyaka na'budu, Iyaka na'sta'een. Alhamdulillah. Good job. Masha'Allah. This side. Okay. Masha'Allah. Now you stress that dal. You said na'budu, Iyaka. But you want to keep that dal short. Iyaka na'budu, Iyaka na'sta'een. You hear the difference? You're the first person to get it after me just saying it one time. Most of the time, this is why I have to do nine times out of ten. You made it nine times out of ten. Now as far as I do nine times out of ten, when people make that mistake, I make the correction and they repeat the mistake. And then I make the correction and they repeat the mistake. And then I say, all right, let's isolate. And I'll have them say na'budu wa na'budu wa like three times. And then they say it right. You skipped all that. Allahu Akbar. May Allah increase you. Alhamdulillah. Yes, Yusuf, right? Adam. Iyaka na'budu wa Iyaka na'sta'een. All right, very good. Just say, all right, Iyaka na'budu na'budu, right? So like separate those letters, right? Instead of na'budu, na'budu, go ahead. Iyaka na'budu wa Iyaka na'sta'een. It's a lot better. Now let's try one more thing. Instead of na'budu, na'budu, na'budu, Iyaka na'budu, go ahead. Takbir. Allahu Akbar. Good job, Adam. Alhamdulillah. All right. Oh, sisters, you want to do it? Oh, no, that wasn't, what was that? I thought that was like a thumbs up, like, yeah, give me the mic. Oh, you were saying good job to your brother. So you're going to do it or no? Okay, Bismillah. You say what? Two daughters. Oh, okay. So it's her. What's your name? Nora. Okay, she wants it, then Nora can go after Abby. Iyaka na'budu wa Iyaka na'sta'een. All right, good. Well, hold it. All right, good job. But not, and instead of na'budu, say na'budu. Say budu, na'budu, na'budu. Now say it again from the beginning. Iyaka. Wa Iyaka. Wa Iyaka na'sta'een. Good job. Mashallah. Good job. All right. And then we're going to know what I'll go before the. Iyaka na'budu wa Iyaka na'sta'een. That was good. The second Iyaka had a little more shada. So Iyaka na'budu wa Iyaka na'sta'een. Let's say it again. Mashallah. Mashallah. Alhamdulillah. Your sister was the one that was like white. That was you? That was her? That was. That was. Mashallah. Iyaka na'budu wa Iyaka na'sta'een. Good job. Mashallah. Excellent. All right. We got one more. Any more sisters that want to do it? Are we done on Nessa? Okay. All right. We take the one more brother and then we'll keep it pushing. Mashallah. Iyaka na'budu wa Iyaka na'sta'een. Barakallahu fi. It's perfect. Alhamdulillah. All right. So let's say it together three more times. One, two, three. Iyaka na'budu wa Iyaka na'sta'een. Again. Iyaka na'budu wa Iyaka na'sta'een. One more time. Iyaka na'budu wa Iyaka na'sta'een. Now let's go one to five. Inshallah. One, two, three. Bismillahirrahmanirrahim. Alhamdulillahi Rabbil Alameen. Iyaka na'budu wa Iyaka na'sta'een. Excellent. It'd be messed up if I stopped right here and was like, yeah, we finished. I'm leaving, right? Be like a cliffhanger, right? I know a brother came to me. I did the workshop in Puerto Rico and we took a break halfway through and we prayed and he was like, man, I had confidence all the way up until I have five and then I didn't want to say anything after that because we only got to five. I was like, ah, man, that's messed up. Alhamdulillahi. All right. So next, Iyaka. This one's a little loaded because a lot of people, it's not really loaded, but it's loaded with common mistakes that people make. So here, a lot of people will make the Sa'd into Sin. A lot of people make ta'al light. A lot of people turn the ta'al into ta'a. So like, Siraata is like the whole thing is messed up for a lot of people, right? And then here, alladina. A lot of people don't put the Shadda on the lamb and then some people turn the daal into zaal, say alladina, right? Instead of alladina, some say alladina with daal, right? And then here, anamta. People say anamta. It's like, so much, right? Like in this one. So we want to say, oh, we're not here. We're here. Oh, my bad. I just did the whole breakdown. Oh, yeah. All right. So ihdina. This one, I would say a half of like that. So we get a lot of non-sharp Kessalas, right? So ihdina as opposed to ihdina. Say ihdina. ihdina. Right. Instead of ih, ih, ihdina, like that, right? And then we also get a lot of people saying, ehdina, ehdina, ehdina Siraata, instead of ih, say ih, ih, ihdina, ihdina Siraata, like that. So ihdina. So then we get the, so there's a transition from ihdina to El Siraata, where we shorten the noon because it's connecting to what's coming after, but it should stay light. A lot of people will turn this noon heavy before getting to the Sa'ad and say ihdino Siraata. But remember, giving each letter, it's right with regards to pronunciation and characteristic. The characteristic of noon is light, that is light, one of them. One of the characteristics of the Sa'ad is that it's heavy. So we want to maintain the lightness of the noon and the heaviness of the Sa'ad. And so we say ihdina Siraata. Try to say that. Right. So we don't want to make the noon, the Sa'ad light because the noon is light. And we don't want to make the noon heavy because the Sa'ad is heavy, which is what a lot of people do. Either they'll say ihdina S or they'll say ihdino S. We want to be in between ihdina S, say nasi, nasi, ihdina Siraata, ihdina Siraata, il mustaqim. Right. So ihdina Siraata. So we want to make sure the Sa'ad is heavy, sil, and nasi, Raata. Also make the Raa heavy. Instead of ihdina Siraata, ihdina Siraata instead of ihdina Siraata il mustaqim, ihdina Siraata il mustaqkim. So people swap that taa and taa, you say Siraata,akra Ehdina sirat al mustaqeem, but it should be the other way. Ehdina sirat al mustaqeem, all right? So, Ehdina sirat al mustaqeem, Ehdina sirat al mustaqeem. And finally, we want to say al mustaqeem and al mustaqeem. Al mustaqeem, al mustaqeem, al mustaqeem. Ehdina sirat al mustaqeem. Let's say that together three times, one, two, three. Ehdina sirat al mustaqeem. Ehdina sirat al mustaqeem. Ehdina sirat al mustaqeem. All right? Let's get volunteers, bismillah. All right? Abdul Basi. Ehdina sirat al mustaqeem. Almost, that's very good. Now, just make the ha, ha instead of ha. Don't say ih, say ih, ih, ih. You're right, instead of ih, ih, dina. Ehdina sirat al, ehdina sirat al mustaqeem. All right? Almost. Now, ehdina sirata, nahdina sir, ehdina sirata. Go ahead. Ehdina sirat al mustaqeem. All right? We're getting closer. Now, make the ta heavy instead of ehdina sirat al, say ihdina sirat al, tal, tal. Ehdina sirat al mustaqeem. A lot better. Masha'Allah. Good job, Abdul Basi. Oh, sister, sister? Not yet? Okay, okay. We got one. And then, what's your name, brother? Brother, what's your name again? Muzaffar. Muzaffar, Masha'Allah. Ehdina sirat al mustaqeem. That's good. Masha'Allah. Just make the noon lighter instead of ehdina sirata. Go ahead. Ehdina sirat al mustaqeem. That's a lot better. Masha'Allah. Tariq Allah. Good job. Brother Muzaffar. Ehdina sirat al mustaqeem. That's good. Masha'Allah. Say it one more time. Ehdina sirat al mustaqeem. That's good. The only thing is make the lamb a little lighter instead of ehdina sirat al, tal. Ehdina sirat al mustaqeem. Ehdina sirat al mustaqeem. That's a lot better. Masha'Allah. May Allah bless you. Sisters, anyone? Okay. Ehdina sirat al mustaqeem. That's good. Say it one more time. Ehdina sirat al mustaqeem. All right. Now the daqaf. Al mustaqeem. Say qee. Qee? Qee. Qee. Al mustaqeem. Al mustaqeem. That's better. I can hear a difference from the first one that sounded very explicitly like qaf. And this one is a little less. So you just got to work on your makhraj or your pronunciation of qaf. And you'll get it for sure. Thank you so much. Alhamdulillah. She's getting all the ayahs in. She's getting it all in. She's walking away with a fully transformed, insha'Allah. Ehdina sirat al mustaqeem. That's good. Make those sounds a little heavier. Ehdina sirat al mustaqeem. Okay. And a little less of the... It's like a sound you got in there with the half. I can't... Like a rustly sound. Ehdina sirat al mustaqeem. All right. Masha'Allah. Good job. Excellent. So... Oh. We have another one. Ehdina sirat al mustaqeem. Al mustaqeem. Instead of al mustaqeem. Al mustaqeem. All right. Again. No, no. Ehdina. Sorry. Ehdina sirat al mustaqeem. A lot better. Masha'Allah. Thank you so much. All right. So, yes. No, don't do it. Ehdina sirat al mustaqeem. Excellent job. Masha'Allah. All right. Let's say it together. One, two, three. Ehdina sirat al mustaqeem. Again. Ehdina sirat al mustaqeem. One more time. Ehdina sirat al mustaqeem. Now, one, two, six. And then we have one ayah left after that. And we are done. All right. So, stay with me. All right. One, two, three. Bismillahirrahmanirrahim. Alhamdulillahi Rabbil Alameen. Ar-Rahmanirrahim. Maliki yawmidi. Aka na'abudu wa iya ka nasta'een. Ehdina sirat al mustaqeem. So, now we got the last ayah. But before we get here, I want to tell you what's also part of what you're experiencing here is one of the biggest requirements for studying Tajweed and really any science. But in particular, there's an extra emphasis with Tajweed. There are three things that you need in order to really be successful in Tajweed. Number one, on the list would be humility. If you're not humble, if you don't have humility, you will not go too far in Tajweed. You will never reach mastery at least. You might get really far, right? If you're on your own and you've got a really good sense of picking up languages and pronunciations and all that stuff, you might get really far on your own. But if you can't accept, okay, maybe I am making a mistake. Maybe I don't understand this very much. And so you humble yourself and you just kind of put that guard down and allow yourself to receive. You will hit a seal and you'll hit a cap and you won't be able to go beyond that. So humility is extremely important when it comes to studying Tajweed and any science, but specifically Tajweed as well. And then the next thing is patience. You're really going to need a lot of patience, right? We've been sitting here for a while now, right? Just doing Fatiha. We're not even done yet, right? Two hours maybe, right? We've been sitting here. This is a little taste of what you need to really traverse the path of Tajweed and really go on this journey of Tajweed. It's like this on steroids. You need a lot more patience than what you're having just being here. This little bit of time, this is not a lot of time. This is not a lot of time. It may feel like a long time. This is not a long time in comparison to what you really need if you really want to be successful in Tajweed and really make some major, major progress. And the last thing is perseverance, right? Definitely going to need that perseverance. Why? We're talking about doing this. What we just did today to 600 pages of the Quran. Can you imagine? Like, no lie. I had to do this, like this, for the whole entire Quran. That is going to take a while. Some people might be able to do it in a matter of months. Some people it might be years before you actually get to the end. And you know what might happen? You might get to the end after a few years and your teacher might say, I'm still not ready for that Ijazah. I need you to do a second round. You might do a second round. It might take a few more years. And you might be like, not just yet. I need you to do a third round. And you got to be, anything that will keep me engaged with the Quran, I'm all in. However long it takes. We got to be in it for the long haul, no matter what. Even though, you know, I may have finished a couple like whatever styles, they're still more to do. There's still another style of recitation that you could cover, right? And perfect that. And you can move on to a third, fourth, fifth, sixth, seventh and so on. So really, this is a lifelong journey from the cradle to the grave. Cradle to the grave, alright? So it's a lifelong journey. So put that in your head, inshallah. So those three things, humility, top of the list, patience and definitely perseverance. Keep it going, inshallah, alright? So we're at the end though. Alhamdulillah. What we're going to do is I'm going to break this into two parts, practice it in two parts. But then when we demonstrate, we'll demonstrate it as a whole single ayah, inshallah. When we pass the mic around, we'll do it as a whole ayah, alright? So, finally, we're going to do siraatalladina an'amta alayhim. Break. Practice that. And then do the second half. And then I'll open up and do it all together, alright? So siraatalladina an'amta alayhim. So, I kind of prematurely already gave you a big breakdown of the first part, right? Before. So we want to make sure the saad is saad and not seen. We want to make sure that the ra is heavy. Sui. Say Si. Sui. Sui. Not Sui. Sui. But Si. Sui. Sui. Sui. Si-ra-ta. Si-ra-ta. Si-ra-ta. Si-ra-ta. Right, very good. Siraatalladina. Siraatalladina. So, shed it on that land. Not siraatalladina. Siraatalladina. Siraatalladina. Siraatalladina. Siraatalladina. very good and then make sure we're not saying sirat al lazina there's no there's not za thal tongue between the teeth not behind the teeth za only requires the tongue to be behind the teeth not between so we want to say sirat al lazina the the al lazina say that al lazina sirat al lazina sirat al lazina all right the next thing is an amta a lot of people will say an amta an amta but what does an amta mean what does an amta what does that mean it's from ni'ma from the same root as ni'ma it means to bestow blessings upon right but when I say an amta this now this becomes a word in Arabic from an amma yunimu which means to put to sleep how different is that from the intended message right from nom yeah an amma yunimu to put to sleep when you say an amta the path of those whom you put to sleep weird right it's interesting but he's in the path of those upon whom you have bestowed your blessings like whoa right totally different spectrum right opposite opposite ends right so sirat al lazina an amta say that just an amta let's say an amta actually by itself say an amta an amta instead of an amta sirat al lazina an amta alayhim all right let's be sure not to bounce and say an an amta sirat al lazina an amta alayhim excuse me so sirat al lazina so we want to say an amta so it's like al hamdu an amta that noon sakinah right when I hold that an and then that meme am an amta sirat al lazina an amta alayhim and notice I said alayhim and not alayhim alayhim like that now let's say that part together three times one two three sirat al lazina an amta alayhim again sirat al lazina an amta alayhim again sirat al lazina an amta alayhim all right so the next part we'll say ghar alayhim so a common mistake here is saying ghar al and making the groin too light we don't want to say ghar al it's what's groin fatah what sound does groin fatah produce we want to do we don't we don't want to overdo it and say it's not raw it's raw we're going up not over not raw but raw raw so groin fatah yasukun groin groin say that say groin groin groin groin re so we said what raw with is light so it's not right so it's not the mean fatah is light then groin to groin groin groin groin groin groin groin groin groin groin groin I mean so the last thing is that we're gonna make sure the wow is light we wanna a lot of people will say Wa-la-da, wa-la, wa-la Wa-la, wa-la, say wa-la Wa-la, wa-la, wa-la Wa-la-ba Notice how I go from the light lamb to the heavy bod Each letter, it's right Lamb is light, bod is heavy, keep it that way Say, Wa-la-ba, Wa-la-ba Bi-di-l ma-boobi a-layhim, Wa-la-ba Notice how when I said ba, I kept it heavy, heavy, heavy, heavy, heavy, heavy And then I didn't go, I didn't keep it that way When I got to the lamb, I came down light I said Wa-la-ba I didn't say Wa-la-ba A lot of people do Wa-la-ba And I also put Shadda Wa-la-ba Instead of Wa-la-ba Bi-a-layhim, Wa-la-ba Like that Peace be upon you Thank you so much for your participation All right So that's that Now we will say it together But we'll pause on a-layhim And then do the second half All right So I'm gonna say it first Repeat after me And then we'll say it together three times So repeat after me After I say it Sorry, after Here Let's say it together three times Pausing at a-layhim And then continue All right, one, two, three Volunteers And then we'll end it off with a group Recitation of the whole Fatiha And then we're done Yes So, all right, Bismillah Wait, he's gonna give you that one Repeat after me Siraat-a-la-deen-a-an-am-ta-a-layhim Siraat-a-la-deen-a-an-am-ta-a-layhim Almost, now just say the ta Instead of siraat-a-la-deen-a Say siraat-a-ta-ta-ta-la-deen-a Siraat-a-la-deen-a-an-am-ta-a-layhim Ta Siraat-a-la-deen-a-layhim Wa-la-ba That's very good Just one more thing I want you to observe Instead of saying Ga-ri-l-ma-g-do-bi-a-layhim Ga-ri-l-ma-g-do-bi-a-layhim You hear the difference? Clarifying the eye Instead of Ma-g-do-bi-a-layhim Al-ma-g-do-bi-a-layhim Alhamdulillah Alhamdulillah Good job, masha'Allah Sister Sayyed Siraat-a-la-deen-a-an-am-ta-a-layhim All right, let's work on that You said siraat-a-la-deen-a But it's that Siraat-a-la-deen-a-an-am-ta-a-layhim Siraat-a-la-deen-a-an-am-ta-a-layhim Suraat-a-la-deen-a The tongue between the teeth Say siraat-a-la-deen-a Suraat-a-la-deen-a Say it one more time Suraat-a-la-deen-a Say zee Zee Suraat-a-la-deen-a That's it That's it. So just definitely drill yourself one that then and try to eliminate the z-z sound and replace it with the like in that, them, those, there, they, these and so on. Alhamdulillah. Yes. Bismillah. Your turn. Clarify the A'een. An'amta. Say it again. An'amta. Start over. Siraat-al-Ladina. Siraat-al-Ladina. An'amta-al-Ladina. Say it again. Siraat-al-Ladina. Yeah. So you're saying Siraat-al-Ladina. Say Siraat-al-Ladina. The, the. Siraat-al-Ladina. The, the. Siraat-al-Ladina. Yeah. So you're saying Siraat-al-Ladina. Say Siraat-al-Ladina. The, the. Siraat-al-Ladina. Good job. Oghayri. Oghayri-al-Lamagdoubi-Alayhim-Wa-Lataw. No, okay, good job. We have here? Oh, brothers only. No sisters want to do it. Yeah? Alright. Ha laas. Siraat-al-Ladina-An'amta-al-Ladina. The, the. Siraat-al-Ladina. Good job. Oghayri. Oghayri. Oghayri. Oghayri. Oghayri. I mean, almost, alright. So that was very good, masha'Allah. This is that second half. غير المضوبي instead of المظو. We want to just say ضاد نعظى. Say غير المضوبي. غير المضوبي. I mean, alright. The last couple of things is, instead of وَلَبْضَ. Say وَلَبْضَ. It's better. Masha'Allah. Good job. You're Yusuf, right? Okay, Alhamdulillah. Alright, so are we good? Alright, now let's say that together three times. One, two, three. صِرَاطَ اللَّذِيمْ تَعَلَيْهِمْ غَيْبِ عَلَيْهِمْ تَعَلَيْهِمْ عَلَبْضَ I mean, so at this point, what I normally do, unless I get like a resounding objection in all of the places that I've gone and done the workshop, I like to end by doing a group recording with getting all of us for our own records for Measure Tones Institute, and I like to get us all reciting together. Does anyone have any objections? No? You got a mask on though, bro. He's like, do your thing, partner. Okay, alright. So are we good? Alright, so I'm going to do the whole thing. Alright, one, two, three. بسم الله الرحمن الرحيم Now to end off, can we get at least a couple of people to say the whole surah? We'll start to finish and let us break it down or show us how it's done. بسم الله الرحمن الرحيم Alright, let's make taraz a little heavier. بسم الله الرحمن الرحيم بسم الله الرحمن الرحيم بالعالمين Alright, try not to bounce the lamb and be like that. رب العاكا نستعين After you say إياكا, don't say إياكا نعبدو إياكا نعبدو وإياكا نستعين إياكا نعبدو وإياكا Alright, you want to work on that, you want to work on not pausing after إياكا, but insha'Allah we can continue. اهدين السرota المستقيم سرota اللذين أن عمتع غير المغضوب عليهم ولا الضالين Let's repeat, ولا الضالين, but شد on the lamb ولا الضالين الله فيك تكوير Allah is the greatest. Any sisters want to say the whole surah? I did have one question, I was kind of busy running the errand. The reason why I think I kind of got that, I think it's more like, because what happened, I don't just take up time, I don't take up time in short, basically a few years back I had ran into a brother in the San Diego area and you know he himself, personal story, he kind of had, it wasn't exactly a practicing Muslim, kind of very far from him, he actually, but subhanAllah by the grace of Allah, like he had like somehow like learned that he had went to sleep some night when they woke up and he'd like, learn like that we like just miraculous, Allah had gifted him like that and he even went to scholar Sheikh in his area of locality and he'd talked to some things and mentioned some things and when it came to one specific thing here, which is the yiyyak, now yiyyak, so in that sense what it is, is he mentioned, he talked to me this night and since then many years have held on to it and made sense to me he was saying that it's nothing to do with that we, it just has to do with the great matter and meaning of what you're saying I would go up there and point to it, but like you know it says yiyyaka like you're saying that basically like you, like you know, kind of like you, fairly you, and then na'budu, like na is the us and then na'budu is the worship, so we worship, na'budu we worship and then nasdain we seek help, so it's kind of like two different words you're saying yiyyaka, only you, and then na'budu, only you, we worship, only you, we seek help but if you say yiyyaka na'budu, what is ka na'budu, what is ka na'sthain, what does this mean, this is the thing in Arabic I mean he went and asked this one from Yemen this far of his and he was like wow, so you're saying something that's kind of like really stands out and you're making sense, like what were you saying ka na'budu ka na'sthain, this is in sound, like many reciters who say like the ka na'budu ka na'sthain, we're talking like that but you're saying yiyyaka na'budu, yiyyaka na'sthain, that so he's making more of a clear distinction so the only thing is that the word is na'kana'budu and ka na'sthain, you're saying the whole word yiyyaka na'budu, so there is a distinction the distinction is already clear for anyone who like for people who would know the Arabic, there's already a clear distinction we can hear yiyyaka and also na'budu so a person shouldn't say ka na'budu or ka na'sthain as a standalone, but in the full ayah yiyyaka na'budu wa yiyyaka na'sthain there's no discrepancy there, there's no issue there and also as I stated before this is how it was narrated on the Prophet sallallahu alayhi wa sallam yeah, so there's no, I've never heard it recited in that way to do that very hard pause afterwards it doesn't change the meaning, granted I think it makes it more clear it makes it more clear, but again remember the example of Abdullah bin Masrood when he stopped the man for not stretching it wasn't, it's just not how the, that's all he needed all his thing was, it don't change the meaning but that's not how the Prophet did it and that's all they were concerned with so that's basically what the case would be in this particular situation wallahu a'lam at the end of the day that's what it is sharing thank you for sharing, alhamdulillah oh, you want to do it? we said no sisters want to do the whole surah y'all say it, y'all say it alright, Bismillah Bismillahirrahmanirrahim Alhamdulillahirrabin alright, so that alhamdul, instead of alhamdul you want to say alhamdulha, ha, say ha alhamdulillahirrabin alrahmanirrahim don't worry, relax, relax go ahead, take a breath, take a breath real quick just take a breath deep breath, one, two, three take a deep breath, again, come on, deep breath one more deep breath alright, now say alrahmanirrahim alrahmanirrahim excellent, next malik yawm iddin excellent, next ihdina sirat al mustaqin lak yawm iddin hiyaka sa hiyaka hiyaka na'abudu go ahead sirat al lazina an amta alein alright, let's step back let's go back, let's say ihyaka na'abudu ihyaka na'asta'in go ahead ihyaka na'abudu ihyaka na'asta'in now, before we continue are you okay with finishing? okay, excellent, now let's pull ihdina sirat al mustaqin now, let's say this side instead of ihdina siri, let's say ihdina siri ihdina sirat al mustaqin excellent, sirat al lazina an amta alein let's repeat it, but instead of sirat al lazina let's say sirat al lazina sirat al lazina, go ahead sirat al lazina an amta alein excellent ghayri al maqtubi alein wal atta I mean takbir, takbir alhamdulillah it's not like him, not, good job, good job excellent, excellent, masha'Allah alright, I love it it's actually nothing wrong with crying when you recite in Quran you know, it's actually recommended you know the prophet SAW told us you know, when you recite in Quran he actually said fake it till you make it and that was real but he told us like fake it till you make it if you can't really cry when you recite in Quran you know, fake it until it becomes a real thing no, I say he wasn't faking yeah, that's the real deal so alhamdulillah I wish I cried when I, you know, recite more you know? actually, I just had a quick question so, I know we practice pausing after sirat al lazina an amta alein in recitation, like in prayer is it okay to pause there? absolutely, yes actually the, you know, you have the two opinions about the Bismillah ar-Rahman ar-Rahim so one opinion says it is a part of the surah of the opinion that is not for the ones who say that it's not a part of the surah then they actually put an ayah break there anyway right? so the Hanafi school and the Maliki schools they put the ayah break there anyway so it's 100% so I had a question like most of the time, like the people who don't speak Arabic we learn Arabic, the Fus Arabic so we learned the Tajweed but then we don't know where to take breath like for example, for example so is there in Tajweed there is certain things where you basically say that at the end of this ayah you take the breath or yeah, so it does help when you know Arabic it does help however, you can also just learn whenever you're learning a particular surah and let's say an ayah is a little too long for you just ask your teacher and she'll just be like it's too long for me, where is it okay for me to stop and where is it not okay to stop and so on and they can just teach you where to stop and how to continue and so on and so forth but this is actually part of knowledge of Tajweed is knowing where to start and where you can't start and where to stop and where you can't stop this is part of the study of Tajweed the easiest and quickest way is you're learning a surah, ask your teacher but then you can learn Arabic and then you don't need to do any that's the hard way alright, any other questions we've pretty much finished any other questions about anything that I've said or anything you've been thinking or anything we're good, yes yeah, that's what that brochure is yeah, the brochure says everything you know, it's pretty much the majority of the information is there at this present moment our website was actually like hacked like yesterday or something and my developer told me he was going to look into it today, inshallah so I haven't actually had the time to follow up and check if he actually did anything or if he messaged me, I can't remember I didn't see anything, I've been running around but the social media all the social media is up there if you look on the back of the brochure there is a QR code on the far right over here that says join our mailing list inshallah we're going to be having some more programs that we'll be adding inshallah I'm going to be developing some more workshops more comprehensive than the FATIHA like we're working on developing a weekend long, I'm deciding between weekend long and possibly even week long intensive tejweed workshop in which we will learn all of the rules of tejweed like all of the rules, not just FATIHA but all of the rules of tejweed so we can take that and apply it to our recitation in general and then we're also working on some international trips as well I'm putting together some tours right now inshallah and I want to explore the countries that have rich and or unique histories with the Quran and I want to take people and go on that journey with people inshallah to see the Quran through a different lens through like a historic lens and so on and so forth and so we're going to be doing that inshallah I'm actually going to Turkey this November with Lentuna but I'm going not just to be with them but I'm going to scope out some things and put together a whole entire Quran tour inshallah so that we can go and learn about the history of the Quran in Turkey under the Ottomans and like that whole type of thing because it's super, super, super, super, super interesting and so these are some of the things if you want to just kind of stay in touch with any of these things just scan that QR code it will add you to our mailing list and those reminders will be going out inshallah okay alright inshallah thank you brother Munir for taking the lead on this of course, we have 113 chapters to go inshallah alright exactly motivational 113 more weekends inshallah