 on the tabloids It's wonderful to have you back, those of you who have been continuing with us and insha'Allah today we should finish out the content that we have provided, that we have prepared and so that Allah SWT has provided we just put together. We're talking about the marbles of the Qur'an, 7 keys to unlock 70 meanings and there are many many keys and many many more meanings but we're just giving us a taste here of different ways that we can approach the Qur'an and unearth meanings that are not readily apparent for our own spiritual benefit and reflection We're just going to reiterate this, this is not tabseer but these are giving us the tools for tadabbur Allah SWT calls upon us He says Do they not reflect deeply on the Qur'an or is it that some hearts have locked themselves out and so we want to be able to reflect deeply but we also want to have accurate reflections We want to make sure that our reflections are based in something So that was the purpose for, that was the intent behind this course is to give us those tools that will enable us to have good reflections Reflections that are spiritually beneficial that do not contradict the tabseer tradition Reflections that submit to the tabseer tradition and do not contradict but that are for our own spiritual benefit and growth As gifts from Allah SWT when we're reading his book that we say Isn't that interesting? Isn't that amazing? And then our iman grows accordingly Insha'Allah So we talked about, let's see here We went through the three of these meanings Three of these keys, coherence, grammar, morphology, etymology We spoke about that at length And then yesterday we did what is really the introduction to this course Remove your sandals And we are still in, we still haven't finished the points that I had wanted to discuss in the inward and the outward etiquettes of approaching the Book of Allah that we call the remove your sandals We haven't finished that so we want to finish that up and then go on with the next four keys Which are orthography, elliptical speech, concentric pauses, and transition Those are the next four that we have in store for today And then we'll close out with prophetic dialects of influence What that means is the way that the prophets addressed their Lord You know the etiquette that the prophets had when addressing their Lord And the etiquette that the prophets had and observed when addressing their peoples And we want to close out with that insha'Allah because that will also inform the way that we discourse with one another and the way that we address our Lord as well insha'Allah So going back then to remove your sandals Remove your sandals Allah swt says to Musa So when he came to the fire he was summoned Musa, verily I am I am your Lord so remove your sandals For you are in the sacred valley of Tua And we talked about that at length yesterday How many people were not here yesterday? Raise your hands We talked about that at length yesterday So we have a lot of people here today I cannot repeat what I said unfortunately But everything I've said thus far has already been said yesterday So when we're trying to move right through just to get everyone on board again Ideally this is a weekend retreat You go from Friday Saturday to Sunday Everyone's there for the whole time And you don't have the attendance that's sort of recycled So this was the verse that inspired the title Remove your sandals The outward and inward etiquette So we're approaching the book of Allah So outwardly we talked about Faisal Al Qiblah Slowing down your recitation Adorning your voice And the cycles for the khatam You do the khatam Some do it once a day Some do it once a week Some do it once every 30 days Some do it once every 40 days And we talked about the happy medium What does the Imam al-Ghazali describe? Once every No, three is an extreme And thirty is the other extreme Seven days Which is the khatam of Ibn Masrood Is the khatam of Ibn Qab Is the khatam of Zaid al-Mathabat Is the khatam of Uthman al-Ba'afran That's their khatam Once every seven days And we talked about the seven parts of the Quran The first three surahs, that's the first part The next five surahs, that's the second part The next seven surahs, that's the third part The next nine surahs, that's the fourth part The next eleven surahs, that's the fifth part The next thirteen surahs, that's the sixth part And the rest of the Quran is the seventh part So that's the ideal Of course, living in the west Whatever you can read of the Quran On a daily basis is your ta'am That's your worship If it's five verses Then just hold on to those five verses And don't let them go That's what we want to say If it takes you a year to get through the Quran Let it take a year And Hasan al-Basri was asked What is your khatam of the Quran And he said I have a khatam of the Quran Once a week Once a week Which is the ideal Once a week I have a khatam of the Quran once a week I have a concurrent khatam of the Quran Once a month I have another khatam of the Quran That's concurrent Once a year And I have a khatam of the Quran For the past thirty years I haven't finished it So he's got four different Paces at which he is reading the Book of Allah The seven is just for Tabarak Just to keep his tongue moist with the Quran Slowing it down into thirty days Now it's slowing it down And now this is sort of for his For the meaning This is for the meaning now Slowing it down over a year now Now this is getting deep and intricate Into the tafsir of things Not just the meaning to permeate But now he wants to understand the tafsir of things Slowing it down over thirty, forty, fifty years And we don't know when that khatam was over Now it's getting into Exactly what we're talking about For Tabarak at the deepest level The things like I showed you Before I go there Like Ayatul Kursi What I presented yesterday about Ayatul Kursi And we'll look at that again today Just to remind us But what I mentioned That can only come out of a khatam of thirty, forty years You're not just going to You're not going to get an insight like that By reading the Quran quickly At the pace of once a month You see what I'm saying You've got to slow it down To have a reflection like that Fall into your lap You've got to slow it down So that's the circuit cycle And then we have inward etiquettes of the Quran And we just spoke about the origin of the word And we're going where this word is coming from Exalting the speech and the speaker We spoke about that Having presence With the book of Allah SWT Having presence, reflection Invest investigation, focus Personalization and ascension And so this is where we want to continue then Since we spoke about presence yesterday And we finished there We want to talk about reflection now And so In the name of Allah SWT It says Do they not think Reflect deeply on the Quran Or is it that some hearts have locked themselves out That some hearts have their own locks placed on them They've locked themselves out They don't have access to the book Now And this word Means getting to the double of something Getting to the backside of it Getting to what's behind Right, what's behind the verses Right, and since most of you are not here I just for the barakah I'd just like to read the statement of Abu Hamid al-Ghazali on this Right, on what's really there Behind these letters that are on the printed page He said And That had it not been For the veil of the essence Of the majesty of his speech With the attire of letters Had it not been for the veil of the essence Of the majesty of his speech With the attire, with the clothing Of letters No throne or earth would have remained To bear hearing it And everything between them would have been annihilated By the grandeur of its power And the radiance of its illumination And the proof of that Is that had God not firmly established Moses He would not have been able to endure Hearing his speech just as the mountain Could not bear the traces of his majesty And so was pulverized powder Right, so this is the When we reflect on the book of Allah's We're getting into some of the The essence of the majesty of his speech What's really going on behind these words What's really going on behind These letters that we're seeing And the meanings that are contained In these letters And trying to access Trying to access some of those Means at different layers Right, and that's what we're trying to Do in this course, insha'Allah So The reflection, right Reflecting on the book of Allah's Very deeply There's the The sahabah themselves And the salaf, the Taba'i Taba'i They were of such They were of such Sincerity in their prayers That if they happen to Recite a verse Without giving that verse It's due right upon them In terms of reflection They would not go to the next verse In their prayers Some of them said that That a verse that I haven't firmly That hasn't permeated my heart I don't Consider myself being rewarded For having recited it Even though Allah SWT Rewards for every letter For every letter from His generosity But for Him Himself, He's selfish He's a little selfish Says yes, that reward That's all good and bad It doesn't satiate me It doesn't fulfill me And so the full reward Can only come through allowing it And so they said That an ayah Any ayah that They didn't allow That they didn't actually feel They would not Go to the next ayah Without repeating it And some people would spend All of tahajjud reciting just one ayah Some people would spend all of tahajjud Just to profit himself As-salamu alayhi wa s-salam He spent, there were sahabah Who prayed tahajjud with him And they noticed that he was only reciting One ayah the entire night And that was the The quote of Sayyidina Isa alayhi s-salam Right That if you forgive them If you punish them Then you are Then they are your servants And if you forgive them Then fairly you are exalted in power Wise And he continued to recite that ayah Throughout the night That was his tahajjud that night So how Is the Prophet s-salam experiencing this ayah That he can't leave that ayah For the entire night He made that ayah into a vikah He made it into a vikah And there were a lot of sahabah And people who came later Who did the same thing with the Prophet s-salam That as the Prophet did They would just have their tahajjud on one ayah Their entire tahajjud just on one ayah Just eight nakahs and you're over with it Right But they would have tahajjud for two or three hours of the night Just reciting one ayah You see Imam Shafa It's known about him that he used to do this Right, that he used to do this And he said that there was one ayah I don't remember what the ayah was But he was thinking about the ayah And he kept reciting the ayah Throughout his tahajjud like this And then when he was finished with his tahajjud And derived more than 40 rulings from it You know So reflecting Allowing ourselves to just dwell On a verse This is one of the most important things to do And this is one of the arts that the Muslims have lost Shah Waliullah We mentioned this three weeks ago Shah Waliullah says that it is a crime To teach our kids tafsir Before we teach them to dabbur Right And he was a 17th century scholar In Delhi In India And he said that it was a crime To teach them tafsir before we teach them to dabbur Because once you teach them tafsir It closes off the channels for reflection Say, someone so said this Such and such an authority said this about this verse Then you've already closed it Closed it off for that person With what boldness Will they venture into their own Contemplation On that verse It is a rifle from the very beginning So ta dabbur is something That we have to feel empowered to do And Allah SWT commands us to do it You know Don't wait for more empowerment than that Right Don't wait for more empowerment than that It comes from Allah Himself But then what do we do? We take these reflections and we submit them To the experts of tafsir So is this a good reflection? Is this an accurate reflection? This is something that I'm missing here And then they are able to Inform us And then the next thing is Investigation So Allah SWT says Do they not consider the camel how it was created? Right And then the other verse And to the skies how they were raised high And to the... Do they not consider the mountains How they were fixed firmly in the earth And do they not consider the earth How it was spread out? Right The geology of mountains To study What exactly are mountains doing And in holding tectonic plates together That Allah SWT calls Al-Tada Pegs These mountains are like pegs Keeping the whole thing Stable under foot You know Don't they consider the camels And how they were created When you recite a verse like that When you recite a verse like that Well, wait a minute When am I actually going to take the time out To investigate the camel and how it was created? Right Allah calls me to do that Think about the camel and how it was created So I've got to now pick up The next encyclopedia And see about the anatomy of a camel The physiology of a camel What is it exactly that Allah Wants me to find in that camel As a metaphor for myself What is it that Allah SWT Wants me to know about that camel And to know about reaching the heights That the skies above me Are constantly calling me to Reach my own spiritual heights There's a metaphor in each one of these Where is that metaphor? I've got to investigate to find it And so when we read about the camel And how it's the ship of the sea The ship of the desert The ship of the desert It'll drink And then for an entire month It won't need to drink again It's the treasure of the Arabs Right? It allows them to go Far into the desert Without fear That was not The trips of the winter And the summer Where are those trips? Those trips are to Yemen In the winter and Sham in the summer And they were not doing that They were not They were not doing that on donkeys or horses So as you're riding this camel And you're the one drinking Every hour or so drinking Making sure that you ration it out Here's this camel that drank two weeks ago That hasn't found water And it's still going It's still going So don't you think About the creation of that beast Investigate that Investigate that What you sow in the earth What you sow in the earth That's... You can go on for years Thinking about the miracle Of plant growth And fruits and vegetables and trees And that whole process Right? How these biologists not believers You know? They're not believers They're not believers They're not believers You know? And Allah calls us to that To strengthen our belief Just look at that miracle Look at the miracle of plant growth After I hit one Not too soon Don't you consider the drop that you emit That the men emit Right? That despicable drop I have to use a euphemism to even refer to it Right? It's so despicable But look at that Just consider it That in that drop In that one drop The finger... The coating from my fingernails Is in that drop Fingernails, hair follicles Right? The limbs That's all encoded into that drop The systems Of the body, the nervous system The respiratory system The digestive system Right? That's all there In that drop The faculties Right? Sight, hearing, taste Touch, smell That's there in that drop It's all encoded in that drop The nerves The bones The flesh, the blood That's all there encoded in that drop The attributes that are praiseworthy Gratitude, courage Temperance, fortitude, wisdom That's all there Those divine attributes They're there in that drop The blameworthy attributes Anger, rashness Miserliness, arrogance Pride Selfishness That's all there in that drop It's just a drop And that's all there Allah SWT puts it all there So don't you consider that Don't you think about that We created him out of that drop Emitted And behold Behold He is an open adversary He is an open adversary Now? So investigating this Investigating this is all part of Tadabbur This is all part of Tadabbur And then focus Right? Focus Right? Focus Having focus in our prayers And in our reading of the Qur'an And focus here entails Inward focus and outward focus That outwardly There should be no distraction Outwardly there shouldn't It would be nice to turn off the lights And to turn on the candle The candlelight To read the book of Allah by candlelight By something natural That reminds you of Allah SWT has created for your benefit Instead of the Electricity that's coming in That's wasteful Waste energy And it also creates this white noise in the background There's too much light At all times, right? But if you have candlelight One, two, three, ten candles You're able to read But it brings in a tranquility to it It sets a mood and ambience You're in a place in the house That is set apart for the recitation Of the Qur'an, for salawat Right? Like in my house I have a musanda You don't enter that space except To commune with God Right? And so this is to make a place Like that, right? That this is where I am in communion With my Lord, right? And to do it by candlelight And to cut off distraction To turn off your cell phone Right? No Wi-Fi going on That is a technology freedom In the house To totally dedicate yourself To Allah's party in that space And then inwardly To cut off distraction Inwardly meaning that we leave off sin We leave off those things That are barriers Between us And receiving The light As it descends upon us To cut off sin And also To forsake certain Let's say When we're reciting the book of Allah's party We don't come to it with our bag of Certainties, with our isms Right? That when we're reflecting on the Book of Allah, we don't reflect Through the filter of our own isms That I define myself By way of identity As As a humanist Right? So I'm going to read the Quran Through the lens of a humanist And that is going to sort of be The filter through which my reflection Will come. Well you're not submitted To the book And there's parts of humanism that we Have no problem with. There's parts of humanism That we have That are antithetical to the prophetic guidance You know, to be honest with you Right? And I'm not going to take This discussion and go there Should connect the omdats in your head Basically, a rule of thumb Every ism Is a prism of a mind in Prism Every ism is a Prism of a mind in Prism And this book Demands us To submit to it And every letter, every word Of this book has rights over us Imam Al-Fazali says that there are Ten aspects for every Single word of the book of Allah And each aspect has Ten spiritual stations For every single word of the book of Allah So you have With respect to If Allah comes If Allah comes If Allah comes Six words. Each one of these Words has ten aspects that we can All look at this word through And each one of these aspects has Ten, what? Spiritual stations Among them is Being content with that word As shukru alayha Having gratitude for that word As sadru alayha Being patient with With the embodiment of that word Right? And so on Repenting toward that word For our shortcoming That we fell short of that word So I repent to Jaha Jaha came Every one of these words is A symbol When they're put together They form a miracle An ayah, a sign It's called a sign It's called a sign Ayah is a sign, it's a miracle So every one of these words Has rights upon us And we're going to come and try to Do words through some kind of Man-made ism of the time and place Some fleeting Thought in somebody's mind Who has too much time, too much idle time On his hands In some western institution, some western university And we're going to bring That garbage to the book of Allah SubhanAllah And call ourselves submitters The only way that we can Get away with that is if we've turned Islam into an identity That I'm Muslim But in the same way that you're black Or you're white That's the only way that we can rationalize that Next is to So when we come To be focused When we come to be focused And there's a verse There's a verse that Will be noble Quran A lot of us don't Have access to Arabic But there's noble Quran Controversial topics So I'm just going to let you guys know That I did this I actually did this but I don't know if I'm going to be invited here again You guys remember Terry Jones Who remembers Terry Jones The pastor That pastor in Florida right He passed away I don't know So the one who wanted to burn the Quran He had that kind of pain of burning the Quran I called this church I called this church one day And his secretary Answered the phone So my intent in calling the church is Look if you guys are going to go through with this I don't suggest that you go through this But if you guys are going to go through with this We can send you The noble Quran by Muhammad Nusra Khan If you want to I urge you to Get your hand on that copy of the Quran And make you rewarded for it Anyway You read that They open brackets Throughout the The Quran Which is very helpful But in the translation they open up brackets Which means now we have a license Because we've opened up brackets We have a license to say whatever we want And infuse So the verse about The women And now They open up brackets and they say That the women must cover everything Except In the brackets Including the face Except And including both eyes But if necessary They can cover just one eye To see the road ahead of them Something like that They have to cover their faces Including their eyes If it's dangerous If it's out of necessity Then maybe she can uncover just one eye To see the road ahead of her As if this was the Where Where, where is it And how can I have any reflection After how can I reflect on this verse If this is where Where the meaning is taking us Where the author is taking us Now you're totally Because of your dogmatic Commitment To one interpretation Let's say that's a valid opinion Let's just assume it's a valid opinion Just for the sake of argument If that's the valid opinion To impose that opinion On everyone else And then to only read the Qur'an In light of that opinion Limits it And I'll give you another example From that same book And it replaced Yusuf Ali All throughout the country It was a crime, that's a crime If that book is here in this message I have to talk to the board We're wearing crisis mode here That book should not be on any shelf It's a crime what they did To the book of Allah swt The word tahada, what does that mean? Purification Do you need a definition of that? They open up brackets saying Without urine or stools Whenever that word is used In the Qur'an I needed that to be spelled out for me And now I can't think of tahada In any sense Other than urine and defecation There's no spiritual purity No, no, no, that's all Metaphorical fairy talk And you can take that Metaphorical fairy talk out somewhere else But the book is clear The meaning is literal And you can't understand who are stools This here Imam al-Qazali when he's talking about focus He's saying Letting go of all of these preconceived Commitments that we have All of these foregone commitments that we have Let go of wrong Don't even pay attention to your own Makhanej al-haruf When you recite in the tajweed He says do all of your tajweed Outside of the Qur'an I'm just recite, just recite. You're going to recite with correct eduane because you learned eduane but don't be so Oh, that's it wrong there. That's not here. That's not mean. This is just don't bring that there I mean you're not you're stifling your own reflection. You're stifling it. You say I'm saying so So that's a distraction and like some of them said in a manal mohijat, right that knowledge itself It's acquired. It's a veil in a way. It's a veil. It can veil you from from receiving Right, even knowledge can be a veil No, so the next thing I want to talk about is personalization to personalize the verses as they're as we're reciting them And in this, you know, when we say Surat al-Ladina Ehdina Surat al-Mustaqeem Surat al-Ladina an'amta al-Aleem, al-Aleem, al-Mawdubi al-Aleem, al-Addaaleem, al-Aleem Yes, we talked about that last time we were here. What did we say? What is Ehdina Surat al-Mustaqeem? Surat al-Ladina an'amta al-Aleem Who are the people who Allah has found as blessed? Right? Who are those people? Muslims, right, al-Aleem, al-Mawdubi al-Aleem Who are those? Jews, right, those who have incurred the wrath, wala b'alim, those are? Christians, no. Just, no, just stop it already. No. Okay. That is all correct That is all correct, but that is only going to get you so far That is only what's going to get you so far al-Ladina an'amta al-Aleem When we're talking about personalization, al-Ladina an'amta al-Aleem These are the people you want to be raised with on the Day of Judgement The Prophets, the Siddiqun, the Shuhidah, the Salihin, the, these are the Saints, the Awliya These are the people that you wanted, the Sahaba, the Taba'een The Imam Malik, Imam Shafi'i, Imam Ahmed Muhammad, Imam Abu Hanifa, Imam Al-Hazzali These are the people, Rabia al-Adawiya, right, Nusayba al-Nafisa You want to be raised with these people Fatima al-Zahra, right These are al-Ladina an'amta al-Aleem Right, they're not Muslims, right al-Ghayl al-Mawdubi al-Aleem Except for those who have incurred the wrath, who are those? That's me That's me, I've incurred the wrath of Allah swt upon me, and I've got to get out of that state Walab al-Aleem Who's that? That's me, that's me It's personal, right So if you find attributes of people who are praised in the Quran That only increases your yearning to be among them And to be raised with them Not sort of, oh that's where I am That's me, I'm in that Because now you're part of Bani Islam Now you're part of the saved sect Now you've accepted that you're part of the saved sect But when you see the attributes of people that Allah swt is calling to account Or is calling out on something That's where you say, I see myself in that place I see myself with them And Abdullah bin Auma And I don't know you from Abdullah bin Auma Who is Abdullah bin Auma? Is there anyone who is closer to the Sunnah than Abdullah bin Auma? The golden chain in the words of Al-Bukhari himself The golden chain Al-Bukhari is the one who has all the golden chains, right? What did he call the golden chain? As-Silaq Dahabiyah Is Malik an-Nafa an-Ibn Umar An-Nasuri la-Yasr al-Masri That's the golden chain That is the strongest chain of Hadith Out of all of the hundreds of thousands of chains of Hadith that are out there That is the strongest one The opinion of Al-Bukhari which means it's the strongest one It's the strongest one, right? No one is going to trump that opinion, right? What did Abdullah bin Auma say? They came across him and he said Allahumma inni a'udhu biqa lam-zulmi wa kufri Allah, I seek refuge in you from my zulm and my kufr They said, hadad-zulm fa ma baalul kufr He said, Thulm we understand So what are you talking about with kufr? What are you talking about? And then he recited Mankind is oppressive and ungrateful Mankind is indeed oppressive and ungrateful Me reading that, if I were to say Mankind is oppressive and ungrateful I would have said that's divine social commentary on everything that's going on around me That's divine social commentary on this whole culture that I'm a part of and everything And Allah, get them, Allah, get them Yeah, you see what I'm saying? Because I've excluded myself from that because I'm guided I've excluded myself from that because I'm not part of them Inna bin sanana fi khustr Inna ladina aaman wa hamdu s-sa'rihaati wa tawasobun fahmi al-haqqa wa tawasobun sabr So where do I see myself in those verses? If I see myself as, oh I'm the one that Allah has made the exception for Alladina aaman wa hamdu s-sa'rihaati I believe I do great with these I call people up and I counsel them with truth and with patience You know, those are my attributes I'm not in the attribute of the losers I don't have the losing attribute But then I've lost the game Why? Because Qalit al-Arab wa aamanna Qul lam tu'minu wa laqin kulu aslamna Wa lamma yadukhu l-ilimanu fi kulubikum But the Bedouin Arab said We have iman Right? And Allah says, he says Don't say that Do not say we have iman Don't claim iman for yourselves But just say humbly Say, we have submitted And iman has not yet penetrated our hearts Because one of the Proves that iman has not penetrated your heart Is your claim that you have it That's one of the proofs Like Dr. Omar said He said, what did he say yesterday We called him yesterday, do you know Dr. Omar, he said that Your own perception Your perception of your own spiritual growth Stunts your growth Right? You perceive that you're going That's a stunt in your growth Allah SWT, he's the one who He's Al-Rafi' and Al-Khafid Allah SWT, he's the one who Al-Khafid Al-Rafi' He brings people down and he raises people up That's not our concern Right? So when we're personalizing this Every single verse of the book of Allah SWT Was revealed to whom? To whom? To us To you To you Personally Through the Prophet SWT But it was revealed to you personally And it means something Imminent for you personally Every single verse was revealed to you It just so happened that it had to come through A pure vessel than you and than me It had to come through a pure vessel into the world And the Prophet SWT was that vessel But it was revealed specifically to you for you For your sake And it was given to you That's the personalization of the book Now Allah SWT has revealed this book to me Do you see the weights? We are going to throw upon you A very weighty word We're going to cast it upon you We're going to cast it upon you And we are now the bearers of that word We are the bearers of that word But to personalize it Now we have an intimate relationship With Allah SWT through his speech Now we have that And it's not just some historical Revelation that was given to the Prophet Some of which applies to me Some of which doesn't apply to me And we are not going to read in Arabic Without permission I have his books But I haven't opened a single one of them I don't have permission to open his books But in his tafsir Everything you think relates to To something he relates it back to the nafs In the entire tafsir Everything you know Firaam and Musa That's you That's all the battle that's going on inside Khidr and killing the boy And what he does with the ship And erecting again the wall All that is inside All that is inside here All that is personalized to the nafs So that's why reading his book You have to have a master who reads that book with you Because it's easy to misunderstand But this is the point And then ascension Ascending There was one of the Salaf, Salih He says that I used to recite the book of Allah SWT And these people Allah increased their rank I used to recite the book of Allah SWT And I didn't have The sort of delight I wished that I could have had for years and years and years I would just recite the book Does this sound familiar? Is this vaguely familiar to any of us? That we recite the book of Allah But we're not feeling the connection He said So I began To imagine That I was hearing it from the prophet Salih al-Mahdi al-Ali was And that I was a companion Hearing it from the prophet Salih al-Mahdi al-Ali was And I began to delight In the book I began to taste it I began to feel that I began to see the scenery I began to smell the breeze It took me back to Mecca and Medina I began to relate These verses to these places and these times And these battles in the Seerah I began to see the book In light of the Seerah And I began to delight in that Until I was I felt a different kind of yearning I felt that was not enough I felt that that sweetness Was not sustaining me And so I yearned for more And so I began then To hear it from Jibril al-Ali I began to imagine How was the prophet Salih al-Mahdi Experiencing these verses from Jibril al-Ali And now he's wedding From the state to the state of the prophet Salih al-Mahdi In every verse that comes down He's imagining how is the state Of Rasulullah as this verse is coming down And as this verse is coming down As the verse about Abu Nahab is coming down As the verse about Hadith and Ifq is coming down And now he's connecting his states To the states of the prophet Salih al-Mahdi al-Mahdi And he said that took me out of this world That took me out of this world And that sustained him for a time Until this yearning then Started to Started to creep up again Right? But something was still missing It was still missing a little bit And now I can only Hear it from its speaker Now I can only hear it from its speaker As Musa al-Ali salam was on the mountain Receiving the words of Allah swt The speech of Allah swt in words And Allah spoke to Moses with words And now he begins to hear it From the speaker of it himself He begins to imagine How will it be when the Rahman Recites Surat al-Rahman How will it be when the Rahman Recites Surat al-Rahman And he says now the Quran has a delight That I cannot bear patiently To be removed from it I cannot bear patiently I have to be back in that light I have to be back and I I have a He grew impatient with the speech With any other speech Now this here is essential This is essential because this book Descended so to And it was the It descended to us From the law of Nahfud With his heart he ascends Into the heavens inshallah As though he's reading it from the tabla As though he's taking it along Jibir al-Islam And now everything he looks at Is worship when he opens the Book of Allah it's all worship He's reminded of the law of Nahfud The well preserved tabla So this has to do with some of the Outward and some of the inward Etiquettes when approaching The Book of Allah swt I think maybe this is a good time To stretch We're going to get right into And maybe I'll give you 30 seconds But do not leave the room Stretch for 30 minutes Come back down And then we're going to take a deep breath Maybe count to 10 And we'll continue with The fourth key to unlock The 70 meanings Just a minute Okay Bismillah ar-Rahman ar-Rahim So here we are On the seventh key is the unlock 70 meanings For every verse from the Book of Allah swt There is 70 meanings Right, 70 meanings And what does that mean? It means infinite meaning For the Arabs the word 70 Means count this meaning You cannot count the number of meanings That the Book has because it comes from The Divine, it comes from Allah swt It is the speech of Allah And there is no limit to the meanings That the speech of Allah couldn't tell Right, so 70 meanings Means that we come To the Book and we Come with a yearning That Allah swt unveils some of these Meanings to us And orthography is the next Key that we want to talk about But to go back to coherence I want to talk about coherence Just a real quick We looked at this verse yesterday Right, ayat and kursi We looked at this verse yesterday The only point I want to make about this verse here How the beginning of ayat and kursi The first verse This verse has Nine breaths If you can imagine Nine breaths And the first verse relates to the ninth The first breath relates to the ninth breath The second breath relates to the Eighth breath The third breath relates to the seventh breath Breath The fourth breath relates to the Sixth breath And in the middle you have the fifth breath Which means he knows what is before Or after or behind him He knows that which comes before and that which comes after Right, that's the midpoint And so The point that we talked about this Right, we talked about this yesterday So I don't want to go into it again today Except to mention that this Insight This insight Did not come from any of the sahabah It didn't come from the prophet himself Sallallahu alayhi wa sallam This is one of the proofs Of the prophecy of Muhammad sallallahu alayhi wa sallam Of the truth That he had The sifq that he had In conveying the message Because if, as is the charge The allegation of Orientalist That he wrote the book Don't you think he would have actually Mentioned to one of the sahabah That look at the deliberate Rhetorical Don't you think, why would he Have just left this verse For some guy Or some woman Centuries later To say, wait a minute There's something going on with this And leave it to chance Because maybe they wouldn't have found out Maybe they wouldn't, maybe It wouldn't have been a reflection That anyone would have had Don't you think that he would have mentioned it to someone Right, to say that And he would have put it on Allah He would have said, look how Allah has Done with this But there are so many reflections That later generations had That the prophet himself Was silent upon, he didn't mention And the sahabah were silent upon Because they didn't know This can only come As a result of the person slowing down The book of Allah And saying, now wait a minute There's something going on here There's something going on here And allowing for that opportunity For itself So this is one of the miracles It's called the anachas It's the incapacitating Ability The incapacitation Of the Quran That it incapacitates anyone else To come up with a book like it Just like it Which means to come up with a book That has all of its treasures And not even know the treasures that it has Basically The book that is Filled with treasures That are unknown to you even That are unknown to you Right? And then when they become known to you You're silent about them You don't tell anyone about them We want to speak about orthography today It's a very academic term For how the Quran is written Right? How the Quran was written So I want to talk about Three different types of What are known as half Before we get into this Right? And so We need to just talk about this Very quickly A little bit bigger for us Can everyone see this? Is that too small? Okay we'll go to 64 Very good So you have three types of half Is that better? Okay You have half Ishaara And then you have Half Okay So half Ishaara Right? And so on Right? That's half This means that Every single time You see the word It's going to be written as And not as That Is never going to be written Is never going to be written as Ar-Rahman Is never going to be written as Ar-Rahman As-Sama What? Is never going to have this Alif after the Meen Do you see what I'm saying? So it's a contraction It's a saving ink Right? So this is where the word Is constantly going to be like this Where the words They were such common words That they would just take off the alif No need for it So that's half We're not going to be looking at any of that And then you have Half When I say Ar-Rahman Ar-Raheem So this word Malik I said Malik What do most people in America Hear recite for this word? Malik, right? But it's not written in any book In any Mus'haf as Malik Although that's the way that you guys recite it In Hafsid's recited is Malik In Wajshid's recited as Malik So it's taken off In the Mus'haf of Ar-Rahman That alif was removed For a certain wisdom And what was that wisdom? That alif If he wanted to In the recitation Or to stay as it was As Malik So it's Malik in Medin But you have a little dagger alif They write that dagger alif in there Sayyidina Al-Athman and Sayyidina Al-Thabit And that whole enterprise of the Sahaba They never had a little dagger alif But if you had memorized from the Prophet Sayyidina Al-Malik You could come to that It would have negated It would have obviated The other Narrations If that alif was written Then no person reciting Wajsh Could have said Malik Because there's an alif there So you can't take away but you can hand to it You see what I'm saying? In the oral recitation You cannot remove, you cannot omit But you can come in And we're not going to be looking at that Alright? But what we are going to look at Is this third This third type of Haaf Haaf means to cast off To take off And this is Haaf al-Iqtisar And it has Basically what it means is Let me get this for you here It means two words So basically Two, let's see One word Sorry Means Exactly the same thing Recited Exactly the same way Written Two different ways That's the definition of Haaf al-Iqtisar So you have one word It means exactly the same thing It's recited exactly the same way It's written two different ways While you're getting that in your notes Say salawat and I'll be right back So Haaf al-Iqtisar is what we're going to look at This is one of the things that we're going to look at When we're talking about orthography You have one word It's repeated throughout the Quran It's repeated throughout the Quran So it's one word One repeated word We'll say one repeated word That means exactly the same thing Every time it's repeated It's pronounced exactly the same way Every time it's repeated But it's written in two different ways And what accounts for that? And what does that mean? Why write it in two different ways? And where does that come from? We have to first establish that this comes from the Prophet Sallallahu alayhi wa sallam That this is also Tawqeefi And one of the proofs for this Is that when you had the Sahaba Who was writing this And the others scribed And there were more than 20 scribes And Sayyidina Uthman had the Sahaba to do this This is after Abu Bakr Had the Sahaba to do this So the Sahaba did it twice And you don't have Any disagreement whatsoever As to how the Quran is written They disagreed about what was the Quran They disagreed Like Ibn Masro did not think That Falaq and Surat al-Nas Were part of the Quran He had never heard The Prophet Sallallahu alayhi wa sallam Reciting that in Salah He thought that they were Dua And he had to be told otherwise No, he's actually righteous in Salah And he had to be told otherwise Imam Malik And Imam Shafi They get into this debate Is the basmala Considered part of the Fatiha Imam Malik's Proof that it's not part of the Fatiha Is the fact that we're even having this discussion The fact that there are so many people Who say it's not Means that it's not mutilater And in order for something To be part of the Quran It has to be mutilater So the fact that there's all this disagreement Of opinion, it's not just Malik and Shafi But there's a lot of people who did not recite The basmala in their prayers This is all The people of Medina did not recite The basmala They didn't recite that But then there's hadith That Imam Shafi and others relate That the basmala is there So there's a disagreement here Imam Malik says the fact that We're even having this disagreement Means the hadith is weak And that it's not mutilater The point is The grander point that I'm making Is that the Prophet ﷺ had these Scribes And these scribes memorized from him And he was able to Check everything that they had Recited back to him If there was ever any mistake He would correct a mistake But also, whenever he got a verse He would tell his companions To put this verse in this passive In this surah behind these verses And he orchestrated that whole thing But it is also Writing of the Quran was also It also came from the Prophet ﷺ That the Prophet ﷺ Had to be written in a certain way He would have them Write it in that way He would have them write it in that way But wait, I thought the Prophet ﷺ Didn't know how to read or write That's the question You don't need to know how to Read or write to be able to say That this is a W My son is three years old Because my mother taught him W And he says W, W, W And he doesn't even speak English And he's able to recognize it He can't read, he's three years old So there's stages of illiteracy And Ibn Hajim Asqanani said In the Hadith of I am not a reader He said what that means And he quotes Ibn Suyuti and others Is I do not read well I do not read well It doesn't mean that I have zero ability It doesn't mean that Arabic to him Is like hieroglyphics to us It means that He's not fluent in reading He's not able to read the way That readers read or the writers write Right? But it doesn't mean he's clueless Absolutely clueless about how a tat looks like Or how a ba looks like Or how an adif looks like Right? It doesn't mean he had no clue It means we're all of nothing We're all of nothing That's the way we are We're all in No, there's nuance There's degrees of literacy You can have a child who is learning how to read Until they know how to read Every degree under that Or before that Is a degree of illiteracy Until they're literate You see what I'm saying? And so the prophet said There's zero So then we have We're talking about Porthography Let's look at some examples That I have for you These are all the slides that you missed Porthography In the name of Allah He says Had you mutually appointed a time You would have surely missed the appointment So you guys look at You guys see the word that I'm focusing on In Arabic, what is it? Al-Miha'at You will surely gather mankind Against the day hereafter Of which there is no doubt Verily, Allah will not fail the appointment So it's the same word Miha'at Miha'at It means the same thing Appointment, appointment It sounds exactly the same But one of them has an alif The other one does not One of them has the alif The other does not This one has an alif And this one does not So this is an example of Should the alif be there It should be there So we have to account For why is the alif missing In the other word We don't have to account for why is the alif here We have to account for why the alif is missing here That's the point So why do you think the alif would be missing In this word Whereas it's present in this word Different writer Different writer As in the scribe The scribe who wrote it He copied it He copied it from the From the bones And the palm fibers And all of that He didn't copy it from that He took it from the companions orally He went orally to all the companions And wrote down what they gave him And what he himself had memorized But he was trying to be objective about it And if he found two companions Who had the verse Then he would take it from them And write it in his own hand So this is all from Zed and Nathabit Why do you think the alif is missing Yes Remember we're doing reflection here Reflection So what is the importance of this With respect to reflection How does this inform our reflection Reflection talks about An appointment between people And the other one Exactly yes Very good And what is the meaning of what is being said Or asserted about the appointment That people make with one another Right Case in point, case in point This class was supposed to start at what time Ten, what time did it start Ten twenty That's the point That's the point That we do not take our appointment seriously And the alif is not going to stick around Right When it has to do with the appointments that we make The alif is not going to stick around So just as we cast off time We just throw it out We just say 10, 10, 15 Well the alif is thrown out with it The alif is gone from that word But the alif is not going to read it But with the appointment that Allah sets The alif is there The alif is not going to miss that appointment Allah doesn't miss the appointment The alif is there The alif doesn't miss the appointment either So this is one of the ways that A person looking, paying attention Someone paid attention In their reflections And they were able to notice that wait a minute There's a missing alif here And why is this alif missing We can ask that question Because this is not just random from Zaid in Nathabad That he ran out of ink And then finally he got some ink And he continued with the dab That's not the point That's not what happened here Zaid did not run out of ink Or it didn't get erased Later on So we believe That this came from the Prophet SAW That when He had his scribes Writing down This is not Zaid in Nathabad But he had to be told this This came from the Prophet SAW This is also part of the secrets That the Quran holds for us I know we have a couple questions But we also have a lot of material to cover I would prefer that you write down these questions Insha'Allah And then we can cover them toward the end Or else we will have to come back And do a part 3 I don't know if you guys want to do that We in ta'udu ni'mat Allah He la tuqsooha Inna Allah al-awafoor al-raheem And were you to reckon The blessings of Allah You would never enumerate them Low Mankind is unjust Ungrateful Okay Now these 2 verses They start exactly the same way Wa in ta'udu ni'mat Allah He la tuqsooha They start the same way But they end differently Inna Allah al-awafoor al-raheem And were you to reckon The blessings of Allah Were you to reckon But they end differently Inna Allah al-awafoor al-raheem Inna insana al-awafoor al-kafar That was what Sayyidina Abdullah ibn Omar had mentioned Allahumma inni a'udu biqamin Dhunni wa kufni He was quoting that verse Okay And were you to reckon the blessings of Allah There's a couple things going on here What is the difference Orthographically What is the difference It's hard now This is just a different There's a different feature Of writing This is not casting off a letter What do we have here Ta'ab marbu'ta The same exact word Pronounced the same way It means the same thing One's written with the ta'ab marbu'ta One's written with the ta'ab marbu'ta One We can ask that question why As a result Why do you think it is in the case It has to do with the meaning of the verse But again this is not tafsir We're not making tafsir This is what I when I'm reflecting on the book Allah if I get a reflection As a gift from Allah I say Subhanallah Allah you're so amazing Ya Allah Allah has me awestruck And then that reflection I submit it to the table of the Mufassirun And I say is this tafsir Is this reflection okay Does it contradict tafsir at all Because if it doesn't I'm holding on to it But I'm not going to go to the Limba on Friday and say And by the way this is what Allah means When he says no that's not the claim That I'm making it's a gift I hold it personally I share it with people But I don't say this is why Allah said So just to reintroduce that Because we really emphasized that Alright so What's going on What does the word mean What does it mean What does it mean What does it mean What does it mean What is the word What does it mean What does it mean You're talking about What does it mean Anyone So say Niaan is blessings Niaana Is what One blessing That's why I didn't have The S in red here You see the S is not in red Because the word Is actually blessing Which on its own We can think about that We can reflect about that That if you were to enumerate The blessing of Allah Enumerate it Wait a minute It's got a number It's singular It means one The blessing of Allah I just counted it You didn't recommend Enumerate it Because you take any one blessing Just think of one blessing Just one blessing Sait Sait The ability to perceive something The eyeball itself Through which you perceive The camera behind the eyeball That actually sees everything upside down And it flips it We actually see everything upside down And there's something in the I don't know what it's called But people here who have studied this thing It flips it For some random reason It just flips it upside down Just because Allah could do it The pupil, the iris The lindas Around that The color of it The ability to perceive depth You have depth perception You have shades that you can perceive You can perceive at night The adjustment of the eye To night conditions You have lights that you turn on You turn it off Everyone's blind for an instant And then you're able to see again in the dark What happened? You can't enumerate this thing You can't enumerate The ability to see something for a distance The ability to read with what you see And that's why that Jewish man The Prophet S.A.W. said There's a man among the Bani Israel No sin to his name whatsoever Ever in his life Just a life of pure ta'a Pure obedience to Allah And he will say through my mercy Or through your deeds And so all of his deeds are placed on the scale He has hitham All of his deeds are placed on the scale Eye sight is placed on the other And eye sight outweighs all of the deeds of his life Because he wouldn't have been able To do any of those deeds without eye sight He wouldn't have been able to do it Without eye sight And then he says By your mercy, by your mercy, Allah And Allah smiles Meaning he has compassion over him And he enters him through his mercy And Allah, the one, the single blessing of Allah You wouldn't be able to do it You wouldn't be able to do it So this is one of the things To mention Aside from We didn't even get into the difference between Ta'a Marruta and Ta'a Mamsuta We didn't even get there We're just talking about singular versus plural In the verse Now the plural Oh no, the Ta'a Marruta And the Ta'a Mamsuta Allah is forgiving, compassionate And mankind is unjust Ungrateful Which is the stronger Ta'a? The stronger Ta'a Which is the stronger Ta'a? Mamsuta Mamsuta is the stronger Ta'a Mamsuta is the stronger Ta'a It's Mamsuta There's no... Even visually You gotta deal with it Even visually It's making its presence known The Ta'a Mamsuta like that So there's an affirmation that comes with that There's an affirmation that comes with that And also that Ta'a Gives you a sense Of grandeur Because what is that Ta'a Usually used for at the end of nouns Feminine what? Feminine? At the end of a noun, if you put a long Ta'a Like that, usually it indicates what? Plural Alif Ta'a Even though it is not the plural But that's the sense that it gives Just visually You have words Banat Alif Ta'a You have Jamiat Universities So the Alif Ta'a Is the sound feminine plural Visually If you see a Ta'a like that There's a lot more There's a lot more built into this word Right? This word is built into a lot more So even though it's singular Even though it means blessing It gives you the sense that there's That the blessing is spread out Right? So that with all of the blessings That mankind has received Mankind is ungrateful Unjust with those blessings Ungrateful with those blessings But with all of the blessings That Allah SWT has given us He counts them all as a single blessing With a Ta'a I'm just singular I'm singular in my singularity Just one You see what I'm saying? And that is the proof of Allah's Because there's no Shukr for all of the niaan of Allah SWT There's no amount Like Isa A.S. he said Oh Allah, how can I be grateful to you For the countless blessings you have given me With my ability to be grateful Is in itself a blessing For which I must be grateful You know, there's niaan Right? And Allah revealed to Jesus Saying, your du'a is the very essence of gratitude That is the very essence That prayer Is the very essence of gratitude Which is bewilderment And Allah SWT takes all those blessings And he treats it as though it was just one blessing You say, thank you Ya Allah for that blessing And the rest is on Allah Right? So, we continue No say of anything I shall be sure to do such and such Tomorrow, except as God so will it Okay, so We have a shape Right? A shape here You guys see it? And shape Here We have shape and shape Same word It means the same thing It's pronounced the same way It sounds the same And the other is written without an adif And Which one do we have to account for? We have to account for the adif Because throughout the Qur'an it's written without an adif But we have it here in this verse Written with an adif Where does this adif come from? And how does it inform our reflection How does it impact our reflection Right? We have to go back to the meaning And see what's going on in the meaning To see if there's a correlation In the writing So, verily, his command When he wills a thing Is no more to say to it Be and so it is No adif there No say of anything I shall be sure to do such and such Tomorrow, except as God so will it Now we can have several different reflections On this If I had time, I would turn the whole class Over to you guys and hear from your reflections All over the place But you guys do not want me to come back A third time So, we have to finish feeling the channel So here we say When the adif is When the adif is there This is This here This example is given For the Prophet Muhammad sallallahu alayhi wa sallam The Prophet Muhammad sallallahu alayhi wa sallam Was asked The Jews asked him And he said Come to me At a different time And I'll have the answer for you And he was waiting for revelation And I forgot the question that they had They had a question that they asked him I forgot that question, please forgive me for that I should have been more prepared But they asked him a question And he said come to me on such and such An occasion and I'll have the answer Waiting for that revelation to come And it didn't come And Allah is teaching his Prophet sallallahu alayhi wa sallam Teaching us, sorry, teaching us Through his Prophet sallallahu alayhi wa sallam What he had to endure for us to learn Allahu Akbar What the Prophet had to endure to be embarrassed Just imagine the Jews coming to him On that day and he just doesn't have anything to say to them He has nothing to say to them It is another proof of his prophecy And his siddh in it That he had nothing to say to them And so he had to And then that was the occasion Of the revelation of this verse Don't say to anything that I will do Such and such tomorrow except as Allah so will it Right, okay So what's going on with the elif here We can see with this elif That it all It brings us to the Mashi'a of Allah We even say Here's that elif And this shade here Is also related to The Sha'a Which is the verb when Allah wills So here we have the thing As it is willed The thing as it is willed A thing and a will They come from the same root Shade and Sha'a Come from the same root That Allah wills things into existence And he wills things To remain in non-existence Right So when Here that the Prophet s.a.w. Is experiencing this You have the elif there Pointing him To Allah It is as though the elif here in shape Is pointing itself To Allah s.w. To what comes From the heavens You see what I'm saying And Allah transcends time and space I'm not saying that Allah is in the heavens or anything But that little girl that the Prophet s.a.w. Said that she was mute, she didn't know how to speak She said He asked her Who is your Lord And she pointed her It's the only way that she could have said Allah She points out So in this sense the elif itself Is Reaching for the skies That I have to descend I have to be willed into existence And I have to descend By what Allah Yasha'u It has to come back to Yasha'u Actually it reminds us Of how Shah is mentioned So it's sort of Leaning the Prophet s.a.w. Back to that meaning Bringing the Prophet s.a.w. Back to that meaning And that's just a small reflection on that But the fact that it's not there Here It's the same meaning Okay, why didn't the elif Get written here Why didn't the elif get written here Because it also talks about The will of Allah s.w. When he wills a thing he brings into existence Why not Because when Allah s.w. And this is again a reflection This is my reflection When Allah s.w. Wills a thing into existence It comes into existence There's no barrier For it to come into existence It's in the will of Allah s.w. So it is It's shape And there's no extra Additional thing to that There's no extra step to that There's no barrier to stop That from happening And the elif there is gone The elif is gone It's nowhere to be found Because Allah s.w. Must come to pass Do you see what I'm saying Just like that So there's this whole Evolution All of that Allah s.w. Couldn't will the evolution He couldn't will that But he will to create Adam And Adam came without having Evolved from anything So when Allah wills It comes to pass By the removal of the elif It's like angels being created That's not a process It's just there Like in the Old Testament Let there be light and so there was light Done Do you see what I'm saying Now And they ascribe daughters unto Allah Glory be to Him But they desire them not for themselves Right He said Here are my daughters If you are hell bent So they ascribe daughters Into Allah The word here is Benat So the word is Benat and Benat Daughters and my daughters But the word Benat is recited In the same way It means the same thing It's the same exact word But it's written two different ways And which one do we have to account for The one that is Without the elif We have to account Because the elif is there That's the plural I was talking about before Why do you think it's gone here And it's there in Benat We have to account for Being gone here They ascribe daughters unto Allah Glory be to Him But they desire them not for themselves Because you want to use that To associate my daughters The daughters with mine Exactly Beautiful The ascription of daughters unto Allah Doesn't stick You can't ascribe daughters to Allah The elif itself shies away from that ascription Right That I have no place here As an elif If you were an elif And you were ascribed in a word To Allah swt You didn't belong There's no way you'd show up in that word When it's ascribed to Allah But when it's ascribed to the prophet That's where you are You're there because you want these people To stop What they're doing And you want them to prefer you Over other men That's where that elif is going to come through Strong I belong here I belong here Because I am one of lots I am one of lots daughters I am in the word that is ascribed To Allah But when you ascribe me in a word To Allah swt I don't belong in that word That ascription doesn't belong to Allah And I don't belong in that word So you see that the elif here has A haja There's a certain modesty That the elif has That is That is That is preventing it From showing up in a word like that Do you see Am I stretching it too much? It's a reflection It's a reflection And the thing is There's no right or wrong about this Because we're not doing tabseer But for me personally I benefit from this spiritually And to each other Waqsid fi mashlik Waqdud min sotik And we'll see if you guys agree with What I just said about the manateeer After we get to this verse Waqsid fi mashlik waqdud min sotik Inna ankara al aswati la sotun hameer Yawma idin yattabi'un ad-da'iya la'i wajala Aswatu l-ar-rahmani Fa la tasma wa illa hamsa Tread the gate of modesty And subdue your voice For the donkey's bray Is the most repugnant of voices On that day They will follow a herald Who marches straight on And all voices will be subdued Before the compassionate lord Nor shall you hear art but faint murmuring Now the word here is Aswat Aswat The same word, pronounced the same way It means exactly the same thing Voices, but written in two different ways Which way should it be written Should the alif be there or not The alif needs to be there But it's not there in the way So the one we have to account for Is the first one We have to account for it's missing It's missing here So why do you think it's missing there Naqman is telling his son Tread the gate of modesty And subdue your voice For the donkey's bray Is the most repugnant of voices And remember we said alif have personality If you were an alif Right If you were an alif Now we go back to this person We say, do you guys see what I mean Do you guys see what I mean, the shyness of the alif Here we have a little shyness going on here The shy alif again It's not showing up where it doesn't belong Right Naqman is telling his son do not He says subdue your voice Because the most repugnant of voices Is that of the donkey And so it's not even going to show up In the voices It's not even going to show up Because what did Naqman tell his son Subdue your voice And the alif is going to show his son Exactly how to be subdued So you have an example Like the alif is taking The advice of Naqman And it's following It's implementing that advice of Naqman The alif itself The alif itself is being commanded By you know through Naqman's son Just as we said We personalize the Quran The Quran was revealed to us through the Prophet The alif is being commanded By Naqman through his son In that way But then when we have it Shouldn't that also be the case With the next verse That That's where we have the very meaning Of modesty and the very meaning of fear Of Allah SWT Why is the alif there It should be there But why wasn't it cast off there Why wasn't it cast off there It's in the presence of the Rahman So we can't go anywhere Allah Akbar Is there anywhere to run to Anywhere to hide You're in the presence of the Rahman On the day of judgment Show me where you can hide So the alif has to be there I've given this course Maybe three or four times This is the first time I got that reflection And I'm going to co-opt that as my own reflection That's going to be my own reflection And I won't even give you credit for it You've noticed that I've been talking yesterday I didn't cite one person And I'm the biggest plagiarist Because if I were to cite my sources You'd just be hearing names all over the place And we wouldn't get through the content So I just take And I take and I repangatize And I put it out there But this is a beautiful, beautiful reflection Never dawned on me And that's why we say there's no right or wrong to it What I was thinking Is that you have All of mankind From Adam al-Islam to the last man standing All of mankind Is there Present in a hash In all the different languages In all the different dialects In a situation Where you would expect People to be screaming Screaming You can't get After Salat al-Juma You can barely hear the announcer From the microphone From people who are speaking the same language In English But what about all of mankind Gathered in one place For all of human history All of those languages So aswat here really means It amplifies The amplification of all these voices Is there with the edif But even then You can only hear faint murmur From the power and the majesty Only hear faint murmur But the edif is there just sort of to symbolize All of us So that was my reflection You know I don't think it's You know it's wrong But I definitely like that reflection a little bit better I like that reflection more So Thank you Now we get to elliptical speech How much time do we have Ahsan? We have 30 to 45 minutes Thank you Elliptical speech This is where if I were to write In English If I were to write in English You have to have a subject You have to have a predicate If you have an if statement You have to have a then statement If I say When you wake up this morning Okay Stop already You're being annoying You want to know I'm not going to be able to sleep at night I'm not going to wake up this morning Because I'm not going to be able to sleep the whole night Thinking about what I need to do When I wake up in the morning So that's what But you can do that in Arabic You can do that in Arabic It's called haf Again casting off And haf bit taqdir And casting off With the rhetorical intent Of allowing your listener Your audience to fill in the blank Okay To fill in the blank And you can do this with English Let me see Yeah, you would say something like If only I were young again Exclamation point That's a grammatically sound statement But what does it do It leaves it open For you to figure out What I would do if I were young again So that's the rhetorical effect Of casting off Parts of the speech that are essential To the speech But in Arabic you can do it With more flexibility With different siyah With different With different expressions Okay, anyway Not different expressions But different grammatical syntactical Structures Okay, so let's look at that This is dot dot dot So this is elliptical speech And those who fear their lord Shall be ushered to heaven in companies Until when they reach it And its gate shall be opened And its keeper shall say unto them Peace be upon you Well have you fared Enter in to dwell forever Any problem there? The problem is created in this letter That's where the problem is created Let's try to read this verse again Without the word end And for those who fear their lord And those who fear their lord Shall be ushered to heaven in companies Until when they reach it Its gate shall be opened And its keepers will say To the end of the verse Any problem there? No problem there Because you have completion now You have completion You have closure with the sentence But that end creates a problem And those who fear their lord Shall be ushered to heaven in companies Until when they reach it And its gate shall be opened And like when they reach it And when its gate shall be opened And when its keeper shall say unto them Well have you fared Enter in to dwell forever Then what? Do you see what I'm saying? So it leaves it open Which is basically imagine yourself Being addressed in this way Imagine yourself, now it's putting you there It's putting you because it's not Because it's not descriptive anymore Allah is not describing something He's not describing something He's teleporting you into that moment Itself If you were describing it It could be exterior to yourself If he was just going to say And those who fear their lord Will be ushered to heaven And when they get there Such and such will be said to them Wonderful May Allah make me among them But that's not how he said it He said that when they Are ushered into heaven in companies Until when they reach it And when its gate shall be opened And when its keeper shall say unto them Peace be upon you Now you're imagining it Now you're imagining it Because of that wow you're imagining it And as you're imagining it There comes the cliffhanger There comes the cliffhanger Allah leaves you suspended In that space Now you're suspended You don't have closure now And the only thing that you have Is a sense of yearning And a desire You have a sense of yearning That you now have That Allah has created in your heart With that wow Do you guys see what I'm saying? Do you see the rhetorical Import of elliptical speech? Sometimes And by the way You have to be very careful About how the book of Allah is translated Because I went through This whole slide I went through two weeks of I had seven translations In front of me for every single verse I did not allow a verse To be translated except after consulting Seven different translations And in a lot of times I ended up translating it myself Because they missed the points of rhetoric That I was trying to focus on They missed the points of rhetoric They didn't bring it through in the translation Because they're being descriptive And they can't afford to have Right? You can't afford to have it incomplete Not all of them missed it But some of them missed it You see what I'm saying? May Allah reward them It's a tremendous feat Say Whoso is an enemy of Jibril Indeed He is the one who Brought it down on your heart By the leave of Allah As a confirmation of previous revelation And guidance and good tidings To those possessed of faith Is there a disconnect here? There's a disconnect here Whoever is an enemy of Jibril He brought it down to your heart It's a total shift It's a total shift What about those who are enemies of Jibril? Well, it goes without saying That's the whole point It goes without saying And the affair is Allah's The affair is Allah's Just leave that to Allah Whoever is an enemy to Jibril Let's not even go there Do you see what I'm saying? So this is the power of Elliptical speech And if you're not careful You'll miss it This is all throughout the Quran That's why people just don't Realize That they come to this book And they say it's such a random book All the verses they're all In random order And some of the sentences they're not even complete When you have no access to the book Allah has not purified you Allah has not purified you No wonder This book He guides there with Many people And he causes to go astray Many people reading the same Book, they'll go astray The Quran misguides people With his revelations That is God That is God Who is the enemy of Jibril? Whoever is an enemy of Jibril That is an answer for Tafsir We're not doing Tafsir So So when they took him away With them Resolved upon throwing him into the hidden depths of the well And we reveal to him You shall yet tell them Of this their deed They shall not know you Okay So when they took him away with them Resolved upon throwing him into the hidden depths of the well And we reveal to him Now without that end it would have made perfect sense Right When they took him away Resolved upon throwing him into the hidden depths of the well We reveal to him At that point we reveal to him Right But there's an end there Right It brings something back from the previous clause Like before So when they took him away Resolved upon throwing him into the hidden depths of the well And when we reveal to him You shall tell them of this their deed When they shall not know you What? Cliffhanger again You're suspended in midair Now what are you doing? What is the first done for you? We're totally speaking You are now in the well with the use of Right And what use of is experiencing at this moment You're experiencing in your In the imagination of your own heart Right Now you're connected A lot of connecting you to use of Emotion You are now emotionally connected to use of In this young boy cast into the well By his own brothers By his own brothers Who are all sons of a prophet And when Allah revealed that Who will inform them of this their deed Now what is the use of experiencing Having had this revelation Having had this revelation Having had this revelation Yusuf was a young boy And we revealed to him So this could be I don't know We have to check the tips here This could be his first revelation Now what is the use of experiencing Allah is experiencing his bored With words With words So that's what the wow brings you That's what the wow brings Without the wow It would have just been descriptive like I said And when this happened And they threw him into the well We revealed to him at that moment You will tell them Beautiful But the wow there The wow being there It allows you to be there It transports you to that moment again And you are now in me And now with your own imagination You are trying to figure it out Now with conditionals And conditionals is if X then Y If X then Y Right Walaw anna qur'anun Suyirat bihin jibalu Aw kutti'at bihin ardu Aw kulli ma bihin mauta Bal lillahi anru jami'a If there were qur'an Where by the mountains You could be set in motion Or the earth be cleft Or the dead be made to skip Now sorry Or the dead be made to speak Nay But all sovereignty is unto Allah Now you as a second grader Writing a statement like this And you submit it to your English teacher And you get it back saying B minus What? You have an incomplete sentence here It's totally incomplete You can't do this in English Right The protosis has to have an apodosis Right You have an if statement You gotta have an if statement You gotta close it But it's not closed here If there were qur'an Where by the mountains Could be set in motion Or the earth be cleft Or the dead be made to speak Reflections what? How do you fill in the blank? If there were qur'an That could do these things They would still not believe? Any other fill in the blanks? If I'm in such thinking There is nothing That don't come across Any other reflections? We're not hearing anything from the women here You have the ears So you're not speaking much No they're saying if there were qur'an Could be set in motion Or the earth be cleft or the dead be made to speak Who would have believed I'm not thinking of it that way This would have been that qur'an It would have been this one If there were qur'an This would have been it There's no other better revelation There's no other revelation that could come To do those things before their very eyes If there were qur'an This would have been qur'an But Allah prevents that from happening In this qur'an If we were to fill this qur'an To a mountain That you would have seen it In other reverence before it's lowered Totally pulverized to powder From the fear of Allah And these are the parables we mention for people In order for them to reflect In order for them to think In order for them to think So this is the qur'an If there were qur'an And this is it This is the very qur'an that you have You see what I'm saying Yes Again we have a wow here That's going to give us a problem And when they both submitted And he lay him on his brow And we called out to him Ibrahim you have fulfilled the vision Thus do we require those who act with beauty And this end Should have been in red So let's read it without the end And when they both submitted And he lay him on his brow We called out to him O Ibrahim Anything remarkable about that? I mean that's descriptive And it's beautiful How it would have been like that It would have been beautiful Why is there a wow there What can we mean And when they both submitted And he lay him on his brow And we called out to him Ibrahim you have fulfilled the vision Then what Thus do we require those who act with beauty But then what And when he did that And when we called out to him Ibrahim You have fulfilled the vision Fill in the blank on that one You know what I'm saying It just brings such Such magnificence to the moment It's such a momentous Point in human history And when this happened Oh and when that happened Oh and when Ibrahim put him on his brow Oh and when Ibrahim took the knife Oh and when they both submitted Oh and when we called out You have fulfilled the vision Oh When all that happened If you were only there So that's what it brings It invites us to that place To witness that scene And see That that is the That is the historical event now That all of us celebrate Until now It didn't appear That's what the wow does That little wow That's what that does Yes When it does to me It makes me catch my breath Because it stops the action So he He's laid to the ground And We called out to him And he laid to me to catch my breath Allah Akbar, Allah Akbar And we called out to him Just in the nick of time And it stops it And it stops it for all of us To sort of bask in Allah Akbar Breathe Okay listen Oaths We see this with oaths You know That we swear by oaths We take oaths as to the veracity Of something that we're about to say And Allah swt takes oaths To render greatness To what he is swearing by And to also render greatness To what he's swearing to Okay When Allah swt says He's swearing by the nerves But he's also swearing to something Okay Forget about the nerves Take that idea back Because that's also an example But with elliptical speech But Allah is giving greatness to us And greatness to The fact that To what he's swearing to That mankind is in loss And that is a great reality For us to wrap our minds Around and to perceive In ourselves So here we have Okay Allah swt is swearing by these things By those who wrench out souls By those Who with joyous release Release them By those who swim Gliding along By those who swiftly surpass By those who thereby Bringing the matter to its end Upon the day Wherein the first last convulses What did he swear to? What is Allah swearing to? Hmm He's not swearing to anything That he mentions Right He's not swearing to anything that he mentions But he's swearing to something in our imagination You see what I'm saying And that's going to be The result of our own reflection On this verse It puts you in that scene Where Allah swt is swearing By all these things and you're witnessing it As it's happening You're witnessing those who Wrench out the souls Those angels that wrench out the souls And those who with joyous release Release them The believers who release their souls With joyous release You're witnessing that It goes by all of these things But then in the end Swearing to what? I mean the day of judgment Is in there for sure This brings us right To the Akhira It brings us right into the Akhira And it's swearing to that Which cannot be expressed in words Swearing to that Which cannot be described in words In a way that we can actually understand You just have to be there To get the full To get the full experience Of what is actually being sweared to here It's beyond words Qaf When Quran in Majid Qaf by itself Let's not deal with Qaf We already talked about Qaf The last time we were here We talked about Alif-Laam We talked about this Qaf when Quran in Majid Qaf by the magnificent Quran Qaf Qaf Qaf in Majid Qaf Qaf Rather, they marvel and come by the magnificent one rather they marvel that one like That's what that means is rather I translated as yet, right yet. They marvel Yet they marvel that one like themselves is common to them charged with warnings Thus those dispossessed of faith exclaimed this is an astounding thing What when we are dead and turned to dust shall we? How far fetch the return so you can't translate this book you can't translate it you can't translate the book If I would meet now, we couldn't have to Robin Don't don't that I got a job that if we were when we when we die and become dust Da Da Da that's a that's a far fetch claim Okay, so what did our last one spent on us where to Cough first You guys hear that your cough when our last one I thought it says cough the cork and in Majid by the magnificent cork and then He brings it down to earth yet. They marvel that someone like yourself comes to them with clear warnings Right, but where does the verse begin? It begins with a cough and it begins with the magnificent Right, it begins heavenly, right, and it doesn't even it doesn't even finish it for that far as there Then it comes down to our to our level There's so much beauty in the expression of upon Well, Fajri, well, I am in Ashley was shafri. Well, what's the well a lady if I ask me I'll feed I'll cut them with the each other. I don't talk if a father book a beyond By the dawn by the ten nights by the even by the odd By the night as it journeys its course Is there not in this an oath for a mindful man? Allah Akbar Allah Akbar Allah Akbar is there not in this an oath for a mindful man by the dawn by the ten nights by the even by Allah swears by the even in the odd Allah swears by the even in the odd And by the night as it journeys its course is there not in this an oath for a mindful man Well, the oath is incomplete. Oh Mindful men The oath is incomplete. The oath is incomplete. Where's the hope? Are you guys feeling this are you guys feeling it? Am I just in a world on my own here? Are you guys feeling this? Allah is taking these oaths left and right left and right and swearing to what exactly and then calling us to account for not understanding the oaths So this year, this is you know, I think we're done Yeah, we're done with the elliptical speech component But this here is to see how elliptical speech then how it when we notice it when we when we're reading the Quran That we we have to be alert to it because we can easily pass it along. We can easily let it pass right and This when we allow ourselves to slow down inshaAllah and we allow ourselves to taste what's going on in the verses Then we cannot but Pause you can't just go to the next verse You can't just go to the next verse. You got it. You've got to allow your imagination to run wild a little bit Right because that is the rhetorical effect of just leaving things out for our imagination For our imagination to fill in the blanks and when we do that there is it There's a drawing closer to our Lord in those moments There's a drawing closer to our Lord Allah. I understand. Yeah, Allah. I got it. I got it. Yeah, I got it You see I'm saying You bought me and then and then when I went when you think you've got it you that that Gift you know that it came from Allah's Pantheon directly You see I'm saying And then you take that you nourish it you allow it to grow and then you recite these verses and every time You recite the same verses you you you reenact that same feeling that that you have of all before your Lord So I think with that do we have time for Q&A? 15 minutes. Yeah, I think this is a good place to stop before we go to the next Section we have what we've got orthography a little political speech Concentric pauses transition I Have been asked to do something You're done You can make a lot of drama. There's there's a lot of projects that I'm working on right now And you try that this is going to be one of the Components of a project and I'm working on a major project Where the seven keys are going to be part of it, but it's not going to be focused on the plan or on the seven keys it's going to have And a number of it's going to be a template of what what I inshallah intend to Contrude it and we ask that Allah accept But the seven keys if you follow what would if you follow anything that I that I teach or anything Some of these keys are always going to be there In and what I in what I seek to bring whenever I'm speaking about the one I I try to employ as much as this is possible So stay tuned Yes One thing I'm observing is a lot of What are some of the keys that really require understanding of our yeah, some some with an other Illegical speech Coherence no Coherence no electrical speech no concentric how does no transition Yes, yeah, so three of the keys don't we don't require Arabic, right, right? For us to get kind of Full benefit like are there? What do you recommend? How do you go there? Well, you can go learn Arabic, right or you can sit with someone who's got Arabic and Still read the full benefit in shahma depending on where you're So let me just ask you a personal question After sitting through a couple hours of this and then the last time we went through this Did you feel that you received the full benefit of? The insight of whatever I was talking about those specific. I have okay for those specific I have then that would be that would be the next best thing to sit with someone who knows it You'll get the full benefit of those I add and then Pukita book But then you're nothing, you know learning Arabic is a lifelong long process I'm still learning Arabic, and that's not a statement of humility. I'm actually learning Arabic, right? Every Thursday, I have a class with my check and I learn more and more Arabic So this is not this after teaching Arabic at you know Whatever you mentioned in the bio, right? So for more than 10 years, right? So it's a lifelong commitment and the more in Arabic you learn the more these insights becomes Rarely apparent to you. I mean, there's there's stuff that My favorite novel of all time is the consulate dictionary It never reads the same way twice That's where Questions or reflections your own reflections if you have if you want to talk about your own reflections on some of the verses So that we can we can benefit from those as well. Yes I'm not reading the put on the present like isn't right so identity markers that you make I'm wondering if you have like I just find it to be very difficult to do that especially in the content like Social political context that we live in How do you do that? That's a very good question and and I don't think it's possible to do a hundred percent I mean, we're all going we're always going to come with our own filters, right? And getting rid of those filters entirely is Is going to be a constant struggle but to be aware of those filters? I think is the most important key that you know, I'm coming seeking as an interpretation right, I'm coming seeking a certain meaning and Why am I coming seeking that meaning questioning those presumptions that I have questioning questioning those foregone conclusions and being on Alert that wait a minute. Is this the meaning or is this what I want the meaning to be? Right, so this kind of awareness I think is half the battle, right and then the other half is Unlearning what we've learned or or reading ourselves of those filters And we can only do that by sitting at the feet of the greatest scholars And when we sit at their feet and we take this deem for what it is, right? The more and more we do that the more more we feel we see that When the truth has manifest and falsehood has Retreated because it is in the nature of falsehood that it retreats right that it that that it just that it Disappear the nature of falsehood is that it doesn't when the truth is manifest falsehood does not appear But so to to ask a last-minute time to turn to a last-minute time and say guide me out I want to submit to you. We are not You know, we are not used to words like submission even though we know that that's what our religion means The religion itself means to submit not to surrender. Oh, I surrender my will to the will You know, that's all very, you know, that's all very new ageing or no It means to submit to obey right these are words that are taboo. They're dead words You know in the English language, we don't use these words anymore, right? And that's because there's there's a pretty there's a social Political history behind these words, right and there have been abuses no doubt There have been abuses, but that doesn't mean that we that doesn't mean we get rid of the word It means that we reclaim the essence of the word We don't get rid of the like sin You don't hear this word anymore, right because because you're in a culture where oh don't judge me I don't judge you right. That's the culture. So I can't even use the word sin anymore Whereas a lot come a lot commands us to command the right and forbid the wrong, which means to judge Right, he commands us to make value judgments that this is an immoral app And this is a moral app and I command you to morality and I forbid you for immorality You see I'm saying this is this is what Allah calls us to so when I come to the book of Allah with my Don't judge philosophy. You say I'm saying then you know I'll be reinterpreting all these and basically be putting on a lot what Allah did not say Do you say a lot of love with what Allah would you have no knowledge of and basically you're supplanted You're reading yourself into the text projecting your own Your own interpretations onto the text and the text is free of you Right, the text is free of you the text was there before you it will be there after you and it is not in need of you Right, and we are in need of this text and this guidance. So our Relationship is a video from the Quran is a relationship of total and utter submission and obedience To our Creator right that we should be looking for what does my Lord expect of me? What does my Lord want of me and may Allah help me to fulfill what he orders me to do what he Prohibits me from doing right. I am a slave of God right. That's where we have to begin or else We don't get anywhere with this book We don't get any and Allah will take this in like I do an example. It was a very controversial example But but it doesn't need not be when you sit at the feet of scholars So all controversies dissipate when you fit when you sit and you take from scholars All all all these and I've been very privileged to sit and take from some of the greatest minds that the West has produced Alhamdulillah, and there's not a single question that I have brought and I bring many many questions Except that the explanations come through like like shining light And this is this is promised right? So there is an answer out there But when you come look at this this verse about this the disciplining of the lives Right One of the meanings of Darabah Right Darabah Fadri Buhun one of the meanings if you look down the 50 meanings on the list Right, you got it. You got it. You got a fish down One of the meanings is actually to have sexual relations to have conjugal relations Do we have them people? Conjugal conjugal relations. I apologize for that. One of the meanings is to have conjugal relations with your spouses Right, so so I actually heard one of these You know one of these people who you know Are sort of plagued by their isms, right? Say that the intended meaning of this verse was lost on all of the Fouqaha on all of the scholars We're all men who are all patriarchal were all this and all that and that whole line of discourse The madah had been all of that Because one of the meanings that was lost on all of these generations 14 generations of scholarship on the issue was to have conjugal relations so basically the Correct interpretation of the verse and translation of the verse based on this definition of the word Darabah is that if you Fear their new shoes, right, which also needs to be correctly Defined right, and I don't think we have a good understanding of what the shoes is Right a lot a lot of people say oh, she's just buying new shoes all play now all the time She's just buying new shoes new shoes new shoes If you feel the new shoes, right, what do you do? Admonish them Refuse to share their beds Admonishing and if that doesn't work Refuse to share their beds, and if that doesn't work didn't have conjugal relations with them again Right, and if that doesn't work right then again an arbitrator for both sides of the family Does that make any sense? That we refuse to share the beds with Not me but men who are in this situation refuse to share the beds with their with their their wives And if that doesn't work, okay, then let's bring them back into our beds. Maybe that'll work Do you see I'm saying so this is where a person who is plagued by their isms is going to make the quran conform To their own understanding of what the quran should mean vis-à-vis feminism humanism egalitarianism and all of these other isms, right because then who then what is the danger in that? I Do you not consider the one who is taking his own desires as his board? And so we're just worshiping our own selves in the end of the day We actually will we end up worshiping our own selves at the end of the day You serve say and Allah is irrelevant His book is irrelevant basically whatever conforms of his book to my ism is Guidance and it's prophetic and it's moral and whatever it doesn't needs to be reinterpreted because This person's to blame and that person's to blame and this person's to blame and that person's to blame and Allah does not preserve his religion Allah does not preserve his religion for 1400 years. He didn't preserve it and he's going to preserve it in your mind Right, so it takes a good deal of humility and an awareness that I have isms being a modern Muslim in the West I have isms and I can't bring any of that into the sacred Valley of Dua I've got to remove my shoes and removing your shoes means moving your isms as well with the shoes Right removing all of that taking all of that out and just sitting with the book of Allah and allowing it to address you That did that help? really It's a journey. It's a struggle It's a struggle and it's a it's a process and that's that's the whole thing That's what Islam is Islam is a verbal noun. It's submitting. It's it's failing and succeeding. It's trying again It's striving is struggling. It's praying Right, but it's not identity You start saying it's not an identity. It's a relationship and relationships have successes and failures, right? relationships have growth over time Relationships you you can fall in love from the very beginning or you can fall in love two or three years into it Right, but you will have that point where you fall in love utterly in love and then And then everything that the beloved wants is beloved to you Fiaalul Mahbubu Mahbubu everything that the beloved commands is beloved to me everything that Beloved forbids is is abhorred to me Zayn and I will The last point I says We're coming to you He says Zayn and I come Eman Zayn, what is it? Zayn of equal to become Was a Yenah will be equal to become something about Eman That Allah has given you Eman and he has adorned it in your hearts and he has made you a hold kufr and fussur and asian disbelief and vile deeds and Disobedience he has made you hold that in contempt He has made you look upon that with disgust and that is only after a while, right? That's not that's not that's not the state of every Muslim, right? But there are Muslims who they look upon kufr as you know overall pluralists and pluralistic Zayn and you have your right to your kufr. I have my right to my Eman and I love you You love me with your comedy and they don't they're desensitized to a totally desensitized Right, but the movement is the one who looks at kufr and he had any feels disgust in his heart for it He feels repugnance in his heart for for disobedience to Allah He feels it and this is what causes him to come out and say this is moral This is immoral This is more this is what we have to support and this is immoral and we cannot support this That's the role of the Muslim Muslim So it's in my diverse for 104 and sort of my diverse one time Reading those two verses over again And that is what we are called to to be that vanguard that commands to the right that forbids the wrong But we can't do that in a culture that says oh it is it is sinful to judge another person Yeah, Allah is the ultimate judge, but I judge an act. I can judge an act for sure I won't judge a person, but I'll judge the act You see I'm saying there's acts that we judge acts and we judge them according to Sharia to show a sharia rulings acts are forbidden or they're obligatory and they're what's in between they're Reprehensible to Allah and they're they're encouraged by Allah and then they're just permissible, right? That's that's a judgment call on every single human endeavor every single act that a human can even can do We have judgment calls on that you we value that we have that value judgments on that Right, so so yes, I am a judge. I'm a judge of acts not of perpetrators Right now not of practitioners the person their judgment is with Allah But the act the act I can say that that is a forbidden act And I can say that with full confidence without any hesitation and I can say that that is a reprehensible act That act is reprehensible That is a judgment that I'm making and I am a judge and I am a witness against these people And Allah will raise me up on the day of judgment as a witness So what witness couldn't judge? Well what witness, you know Allah is going to give me that role as a witness and strip me of the ability to judge It doesn't make sense So I hope I don't know why I'm going on this long Tangent here, but we realize where we live and we realize You know the day and the age that we're living in and then we allow all that garbage out there To cloud our minds when we read the book of Allah seeking guidance You know it's a crime against us Asana I think this is going to be the last time you invite me here to this You shouldn't have left We read Tavik Okay, so reflections reflections One more reflection a question I don't have a directory related to this reflection But you know when you come across like stories in the Quran like Huzad Musa story and Huzad Yusuf story And then there's all these contrasts You know like Huzad Musa is like someone who's raised his royalty Leaves Egypt or goes and leaves Egypt or Huzad Yusuf comes into Egypt as a Was a shepherd comes in as royalty like and when you kind of seen these parallel How do you really contemplate those is it specific to that story or do you look at the contrast between the stories and There's like 50 plus contrast and it's probably the most amazing stuff from across the broad So how do we what's what can we take away from those differences and each so like one example Huzad Yaqub is part of you Huzad Yusuf's taken Other use of leaves with the brothers and all that but Allah doesn't tell that Yaqub like when he'll be reunited with it But Huzad Musa's mom, I mean as she parts way with Huzad Musa But Allah's month tells it that you will be soon reunited with him So when you like think about these what's like a takeaway we can have You have to look at every one of these examples in isolation and and then compare them You know and and and there's not again There's not going to be one answer that this this is not something that you can find in tepsi it So your reflections on this are just as valid as anyone else's But just as long as they don't run contrary to tepsi it But I think it's one of the most fascinating aspects of the Quran and we're going to talk about transition That's going to be that's that's going to be the last of the keys We'll talk about transition and not on this metal level that you're talking about but more with respect to the the passages themselves and Transition within what is said Right and not comparatively with other prophets, but there is historical transition, right? That is the key to Unlocking and unlayering other meanings as well historical transition, which is what I think you're talking about so Yeah, that's that's that's above my pay grade SubhanakAllah And we will see Hopefully half of you after a lunch and We have lunch and go hopefully half of you will stay The question itself is the indication of the beginning of the month the moon birth is not right So that's that's the whole point of she comes as paper, but then I read this person I said isn't it interesting isn't it amazing how they ask about the crescent moons and a lot tells them that righteousness Is not by taking the back door the righteousness is that you go to the front door And so I mentioned this to she comes up That's the thing you get a reflection like that you need to take it back to the scholars, right? So I mentioned this to she comes up and I said she can what do you think about that? I mean, I just I was thinking about this person in this Reflection cross my mind He said I had that same exact reflection, right, but I didn't want to put it in the paper Right, so it's interesting. Yeah, so anyway This is a lot of time because what comes after is not Apparently Related to what comes before you actually have to look in the tips here and see what's going on here Right because it seems like there's a break in the in the flow That's a good place to stop and then you have a walk from Kathy, right? And this is where there's no relations syntactically with what precedes but there is a connection in meaning, right? Our scholars left nothing out They left nothing out. So syntactically There's no relation, but there is a relation in meaning. So if you say Khatam Allah wa ala quloobihim wa ala san'ihim wa ala aabsa'ihim Insha'Allah, wa ala ma'adabun alzim, right? You see how I stopped here at a gusha'wa That's a good place to stop because the sentence has completed the thought has completed itself But if I stop here at san'ihim and I say khatam Allah wa ala quloobihim wa ala san'ihim What does that mean? Allah has sealed their hearts and their hearing Right, that's a good place to stop. That's actually a good place to stop But if I would have said khatam Allah wa ala quloobihim wa ala san'ihim wa ala aabsa'ihim and stop there That Allah has placed a veil over their hearts and their hearing and their eyes Then what do I do here? Insha'Allah A veil. So here it says Allah has sealed, Allah has sealed their hearts and their hearing and their eyes And then I'm left here with a veil Doesn't make any sense You see what I'm saying? That is that is not a good place to stop when we're reciting the book of Allah You see that? It's not a good place to stop because even though Allah, ala quloobihim, wa ala san'ihim, wa ala aabsa'ihim, this ala is not like this ala It stops here and this ala is connected to the shawa Wa ala aabsa'ihim ghishawa, and there is a ghishawa on their site You see what I'm saying? So it's even though it's connected in meaning, right? The meaning is connected if you were to stop at aabsa'ihim. It's connected in meaning But it's not syntactically sound Grammatically, it's not sound to stop there because you would start here again with the ghishawa And the ghishawa means nothing on its own You know what I'm saying? Ala aabsa'ihim ghishawa, that means something, right? But ghishawa by itself doesn't mean anything and that's not a good place to stop Right? So you cannot say Khatam Allah wa ala quloobihim, wa ala san'ihim, wa ala aabsa'ihim and stop because now you've changed the meaning of the verse You've made site related to the khatam, whereas site is actually related to the ghishawa Okay? They God seals their hearts in their hearing But He places a veil over their eyes Those are two separate things Okay? And then you have the waqf al-hasan And this is where the meaning is sound for what precedes But unsound grammatically for what follows So it's the opposite Right? It's the opposite of what we just covered So you say Alhamdulillahi Rabbil Alameen So if you stop here, right? If you stop here, the meaning is sound, right? But if you say Alhamdulillahi and then Rabbil Alameen, right? Glory be to Allah and you stop there and you say the Lord of the worlds Right? The Lord of the worlds That's the meaning is clear, right? But grammatically it's unsound Because you have Rabb that has a kasra and Allah has also a kasra So I know that this is a little bit technical But we're going to get to the good stuff, insha'Allah We've got to get through this before we get to the good stuff So here, this kasra is because it's following a preposition, the laam And then this kasra here is because it follows Allah So you cannot stop there If you stop there, then there's no justification for the daa having a kasra And it should be Rabbil Alameen Right? Rabbil Alameen And it's like he is the Lord of the worlds Right? The Mubtada, the subject would be implied Anyway So that's an example of Al-Waqf Al-Hassan Okay And then you have Al-Waqf Al-Qabih This is where you absolutely cannot stop Because you totally change the meaning, right? So if you look at this long verse If you don't take a deep breath reciting this long verse And you say He said Here you're in big trouble, right? Here you're in big trouble Because here it means that they said Our father, we went racing with one another Leaving Yusuf behind with our things And he ate it all If you stop there and you say We left Yusuf behind with our things And so he ate it He ate everything And then you're stuck here with a dip Right? What do you do with the wolf here? So you actually have to say You've got to get to a dip, right? And if you can't get to a dip, you've got to stop at Mata'ina You've got to stop at here, this word Our belongings And so Whereupon a wolf devoured him Whereupon a wolf devoured him Whereupon a wolf ate him Whereupon a wolf ate him And he didn't eat our possessions You see that? So you've got to stop in the right way So Musa A.S. watered their flock for them And then retired to the shade Fakal And what did he do? If you stop there What does that mean? He retired to the shade And so Fakal And he Well, you're in the shade, right? What are you going to do? You're going to take a nap Qala means he took a nap Qayla Qala means he took a nap But if you say Right? Then he said Oh my Lord, I am in need of the goodness That you have to provide So stopping at Qala changes the meaning Totally changes the meaning Right? And it makes sense if you stop there Grammatically it makes sense with what comes after That he watered their flock For him, then retired to the shade And napped And then So then you have Oh my Lord, that's where it would pick up But we have to continue here We cannot stop at Qala Because we totally change the meaning Right? And if anyone shall quit his home And flee to Allah and his messenger And then death overtake him He will surely fall down If death shall overtake him He's going to fall down For Qadwaqa If death takes over him He's just going to fall down Right? And then what? And then what? He's going to fall down His reward is with Allah So grammatically it makes sense But in the meaning you've totally changed the meaning Right? So stopping there Is going to change the meaning If he, you know And should death overtake him Then his reward falls on Allah His reward falls on Allah His reward is And I didn't like that His reward from Allah is sure Right? But his reward literally His reward falls on Allah Okay? And I didn't like that translation So I said his reward from Allah Is sure But that's the meaning here His reward falls Not he's the one who falls if death takes him You see that? Okay? So you have to be very careful where you stop Alif, Lam, Meem You can say You can say You can say Or And that's going to change the meaning Right? And this is Another example of Of that A pause that It's not abhiah This is one of those justified pauses That is marked by the three little dots On the right And the three little dots on fi And the meaning that you get That is the book Wherein is guidance for the God fearing? Right? Let there be no doubt La raya If I stop there La raya ba fi Right? That is the book That there be no doubt Wherein is guidance for the God fearing And then that is the book Wherein there is no guidance Wherein there is no doubt Are guidance for the God fearing Okay? So if I stop at right Right? That's where That's the first meaning If I stop at fi Then I get the second meaning This is another very famous example So So you can stop at Allah Or you can stop it at Ain Okay? And it changes the meaning So if I stop at Allah I say no one knows it's interpretation Except Allah And you stop there And then you start again And those who are rooted in knowledge We believe in it It is all from our Lord Or I can say I'm not going to stop at Allah I'm going to stop at Haydn And no one knows It's interpretation Except Allah And those rooted in knowledge Period They say We believe in it All of it is from our Lord Do you see the difference? It's interpretation Either only Allah knows the interpretation Or Allah And those to whom he gave that interpretation Who are deeply rooted in knowledge Do you see that? Everyone wakes up? No Do you guys see what I'm saying here? So you can stop at Allah Or you can stop at Allah And these stops, whether you stop at Allah Or at Haydn They don't contradict And this is why it's very difficult to translate Because where are you going to stop? There's not a period There's no punctuation in Arabic There's no punctuation There's no comma, question mark, all of this stuff None of that So where you stop has to be grammatically sound And you can stop here As a grammatically sound stop here Or as a grammatically sound stop here But you're going to change the meaning And in this case Both meanings are valid And I put a period there To indicate that you have Actually I don't know if this is 16 to 18 It seems like it's 16 to 17 Or 17 to 18 These are two verses So the period there I put in To indicate that it's two separate verses Okay So receiving And receiving And receiving Okay, so Receiving what their Lord has given them For though a four time With beauty their deeds They slept very little at night Right, so this is Allah's definition Of the muhsini The Prophet ﷺ how did he define the Ihsan? And Allah Himself here is defining the muhsini He's defining the people who have the Ihsan And he's saying That they receive from them What their Lord has given them Because a four time In the world They imbued with beauty their deeds They slept but very little At night They slept a little bit at night If you say And you continue That entire thing without stopping The entire recitation of this That they slept but very little At night They were A little bit at night A little bit at night A little of night Is how they slept A little of night A little bit of night That's if I continue But if I stop At Qalila Then it changes the meaning That They received what their Lord has given him For a four time They imbued With beauty their deeds And they were few Qalila They were few They were few And they wouldn't sleep at all at night And they wouldn't sleep at all at night And this This talk is actually justified Not just by the loss of breath But this talk Is justified by the different recitation Of nafaa So nafaa when he recited this verse He stopped at Qalila Asim When he recited this verse He continued So the meaning is complementary And it is different Based on the recitation So the recitation of hafs on nafaa Is the first one That They would sleep a very little bit at night And then The recitation of warsh On nafaa is Few They were very few And at night they didn't sleep at all Where do we get this at all This word ma here is going to change Depending on where you stop If you say The ma here is It has to do with time They would sleep a very little bit of time At night But if you stop at Qalila Then this ma is negative And it doesn't have to do with time anymore From the night They slept not From night they slept not They slept not at all from night Right? So that's an example Of the pauses And how where we pause Is also going to affect How we interpret the verse And how we understand the verse And what are the implications So if I'm reciting warsh It means that I'm not going to sleep at all at night If I'm reciting hafs It means that I can sleep a little bit at night You see what I'm saying And then there's degrees after that But this is very Important to inform our reflections To know where we stop And where we continue And what is okay for us to say Because like this example here What do we say about Those who know What do we say about What do we say about the Interpretation of the Qur'an Do we say only Allah knows The interpretation of his book We can say that because that's what the verse says But can we also say that Only Allah and those who have A deep rooted knowledge That Allah has given them Have access to the interpretation Of the book yes we can say that as well Because the reading Of the verse carries both meanings You see what I'm saying So we can say only Allah knows Or we can say only Allah And those who have knowledge know You see what I'm saying Okay so Transition This here is Is a very important feature Of the book of Allah Transition it's called Itifat It's one of the most Rhetorically Refreshing Features of the book of Allah That Will constantly call us To I see you guys are sidetracked here It'll constantly call us to An awareness When we're reading that this book Is coming to us from all fronts From all directions From all quarters Allah addresses us from the From the side, from the above From the passive From the third person to the second person To something totally unrelated And then back to the passive voice And then the imminent I comes in And then it goes to we I mean it's all over the place It's all over the place And it keeps us awake Keeps us present and alive As we're reciting the book That this book It's alive and breathing It's not just telling a story But it's coming from All fronts So you don't know where the Qur'an Is going to hit you next Where the next verse is going to come from And in that sense it sort of Surrounds you Itifat means To To be Itifat Means to have his attention Diverted Itifat means that his attention Was diverted So as Allah is addressing you Forward right Here comes the address from another place And your attention now is diverted from where it was It was looking here But now it's coming from here Oh and now it's coming from above Oh and now it's passive I don't even know who's being Implied now And now it's ambiguous I don't know does the pronoun go back To Who is saying this We don't know who is saying this Who said that Was that That the man is not like the female The male is not like the female Was that Maryam's mother Was that Allah who was saying that Well that's Itifat That's Itifat And the Qur'an Is alive like this The verses are alive like this And you have to deal with that You just can't translate that So Itifat And I wanted to give different colors Of this First Itifat That this is Diverting one's attention Between the past tense And the future Between something that happened in the past And the future So Allah says Falata sta'ajilu The command The decree of Allah has come It's already come So do not hasten it for yourselves This is Itifat Between the past tense And the future So it's already come The command of Allah has already come So don't hasten it What does that mean To say that the command Allah has already come But don't hurry it forward But it's already come It's already come How could you hasten something That's already happened You can only hasten What's coming What's yet to come But if it's already come to pass How can you hasten it And therein lies That Allah hits you from The past tense And then like a ton of bricks You get swiped off your feet From the future So I am to say You put me in the past But now it relates to my future That the command of Allah The decree of Allah has already come And here this brings us into the decree The rufayat al-aklam Mujufat al-suhat That the pens have been lifted And the pages have been dried But from our vantage point From our perspective All of this is yet unfolding For Allah swt all of it is all said and done It's all said and done Allah swt says To the prophet That you are dead And they are already dead You are dead And all of them are dead Could you not sing that Every soul is already tasting death Every soul is already tasting There is already something that you are tasting That that is a All of it is a fan And all of it is already Annihilated Everything is already Annihilated All of it is already Annihilated And only the countenance of your Lord possessed of nobility And honor remains That already happened That is now As it always was And as it will be And yes All three of these examples that I just related Relate to the future also But the use of the active participle Means that it's now in the here and now As well So when the command of Allah The decree of Allah already came From our vantage point We are hastening it on When is the help of Allah And Allah swt already told Of it When the help of Allah And the opening came If it came When it came And it still hadn't come It still hadn't come So this is all the fact between The past tense and the present And the past tense and the future What has already been written It's already been Decided and decreed as though it came into the past Like the Ashari say You are compelled In the Surah of Muhtar You are compelled In the Surah of Muhtar That you are compelled With the illusion of choice That's all decreed But we have the illusion Of choice We have the illusion of self control Of control over our own But the reality is That Allah swt decreed everything You are compelled In the Surah of Muhtar So the command of Allah has already come to pass So don't hasten it forward for yourself That's between the past tense And the future And the future Now We see An attention diverted Between two different Scales For the noun That you have a scale that's given And then a switch In the second noun So Allah swt says And the verse didn't say It didn't say It said So you have And these are two different scales Of a noun Two different scales of a noun Basically, if I say This is a person who is Grateful If I say What does Shakur mean? Exceedingly grateful What does kafur mean? Exceedingly ungrateful So the verse says That we have shown him the way Whether grateful Or exceedingly ungrateful So it throws us off So you're expecting Sort of a harmony In the mention of the verb The denouns Shakur Shakur They follow the same pattern They mean the same thing In terms of the intensity But Allah switches the intensity So Shakur Is a person who's grateful Occasionally so In general, he gives Gratitude But he doesn't go overboard with it It is Shakur Shakur is a person who is exceedingly grateful He will go out of his way to show you The appreciation for all of the favors That you have done for him Gifts and he will give you far more Greater than what your gifts Have worked in You've done him a favor He buys you a house When he's able to do so Remember that $50 you lent me 13 years ago Here's the key to your new house That's Shakur That's not Shakur Who sends you a little card in the mail It's all good But this is what happens Fa'il to Fa'ul And Allah swt There's divine commentary Divine social commentary going on here That mankind is either Occasionally grateful Or what Exceedingly ungrateful And what did the Prophet sallallahu alayhi wa sallam say When Haisha said Ya Rasulullah, you keep praying Your feet are going They're going Swalded All the hours that you stand And what does he say And he says Has forgiven you all of your past sins And all of your future sins Everything is forgiven for you Yes, sallallahu alayhi wa sallam And he says Shakur Should I not then be An exceedingly grateful servant Right? Should I not try to do my utmost In showing gratitude to my Lord I mean is it sufficient That I just be Occasionally grateful when I Remember it When I remember the favors that I give Or should I not Push myself to the task And show utmost gratitude That's Shakur Okay And then we have an example of Diverting one's attention between The past tense and the present tense And Allah SWT says Do you not see how Allah has What? Sent down water from this guy And the earth Becomes cloud with verdure Right? Plush with greenery For Allah is subtle acquainted Right? So you have the past tense The switching now between the past tense And the present tense That he brought down water from this guy And then what? The earth becomes cloud with verdure Right? As opposed to he brought down water from this guy And the earth became cloud Don't you see that? That he brought down water from this guy And the earth became green No, he says Water from this guy in the past tense And the earth, behold The earth becomes green Right? Notice it as a process Notice it as it Continuously becomes green All throughout the place That whole process of it's becoming green Right? That it's alive That the earth is alive And that whole process you can observe You can witness that miracle It's not some kind of past tense thing that happens It's remained over time It's again and again and again From the very day that Adam and Islam received the keys to the earth To tend it Right? From that day, whenever Allah brought down water This earth Renews it's greener It's in the process of it's becoming green With the earth, with fruits And with all that it gives Right? That this is an ongoing process An ongoing process And the water that Allah brings down That's part of His decree He brought it down He's the one who did that So you can see that switching it to the present tense Means that it's a living thing It's a living thing It's a living thing that you can Observe day in, day out It's a process that's alive So here we have the opposite We have diverting one's attention Between the present tense And the past tense That on that day That day wherein we shall summon We shall summon We shall summon from all peoples A witness against them And we summoned you As a witness against these people It's related to what? It's actually not the present tense To the past, it's actually the future To the past You go from the future to the past Because this is a future tense The day that we shall bring forth Right? The day that we shall Summon from all peoples A witness against them And we summoned you as a witness Against these people There are some prophets that I said about The past tense is used But when it comes to the others The future tense is used You guys have been listening to me far enough I think we have some time in the schedule Yes Is it because he was speaking to the prophet That the prophet is a witness And brought with him an A witness that we live by Okay Love to hear some more reflections I guess it's one part The prophet is known Yeah The end of the prophet is known Whereas the others are not In terms of his intercession I wasn't thinking of that Just in terms of his station His station The station of the prophet Is known And the station of the others is unknown Okay, very good You had something to add? Anyone else? Anyone else want to offer some reflection? The hand almost went up over you Yes Okay, very good It's written The past tense is used because this is written into the past Right? It's part of the decree When I read this I read this as an honor To the messenger Exalting his rank Like you said That his rank is so exalted That this is something that was already Preordained Before anyone came into the world That the prophet Muhammad Would come forth as a witness Against his people But also the Maqam of him as a witness And as an interceder That he has that station And on the day of judgment All the people will go to all the different prophets And say They will go to one after another One of the prophets after another and they say Don't you see what has come upon us Don't you see what we are Suffering and enduring Will you not intercede with us With your Lord And on that day Go to the next prophet Go to the next prophet Until they come to the prophet Muhammad And he will say He will say yes That is for me I am for that I was meant for that station That is my station I am for that And so It's said and done It's said and done It's said and done And we have brought you As a witness against these people So it's said and done With the prophet sallallahu alaihi wa sallam It's written into stone It's something that is part of the decree Of this entire creation Before Adam came into the world That the prophet Muhammad sallallahu alaihi wa sallam Would be the interceder For all of Mecca And that's the first of eight stations Of intercession on the day of judgment That's the first of eight different types Of intercession That's not called intercession That the prophet sallallahu alaihi wa sallam That's the very first one where he was Interceded for all of Mecca Just to get the judgment started Just to get the judgment going No You know the first one, the slide before This one, when it said The decree of Allah What was your commentary on the hasten part? From our perspective It still hasn't come From our perspective It's still unfolding itself Right So we're hastening it on Bring it on I want to see Issa come down I want to be there with the jihad I want to be in the army of Issa Bring it forward So that's the idea And then you said that connects to the idea of choice And the Asheris were saying You don't really have choice No, the comment I wanted to make was How I kind of see this You can tell me if I'm right I'm saying that the decree of Allah Everything is already decreed That in the knowledge of Allah He's decreed all things But on that note, the revelation Once I had was not a revelation But the confrontation At any point we can make An infinite number of choices And God is not limited by time So He knows every single way Every choice that we were to make How it plays out And so it doesn't need to play out for God For Him to see it But you would already know The infinite number of combinations that can happen And they already exist in front of God But it's our choice that we're making along each path Which shows where we end up in that infinite web From our vantage point From our vantage point It seems like it's choice From Allah's vantage point It's decree So that's what the Ash-Ariz meant That you are compelled By the decree In the illusion of choice With the illusion of choice Surat al-Muqtad So we'll leave that for Al-Qaeda Of course We're going to come back to this here Because that will definitely take us You know So we summon you as a witness Is it also kind of appointing That Prophet Salam is a witness Like a proof that he is a witness Over us Whereas the other From all people We shall summon from all people A witness against them It's like undecided Who's going to be a witness against who But for the Prophet Salam He's a witness over all of them So it's kind of like that No So these witnesses Are the Prophets These witnesses are the Prophets Every Prophet is a witness against his own community Every Prophet is a witness Against his own community But the difference here is that Allah is treating the Prophet Muhammad Differently from all the rest of the Prophets By giving them the present The future tense And giving the Prophet Salam The past tense There's an exaltation in his rake You know Allah SWT So this same as in Ata-e-Naka Ata-e-Naka, exactly That we have indeed We've already given you Kelfa Fasalbi So pray to your Lord And sacrifice The one who cuts you off He's the one who's cut off The one who takes you as an enemy He's cut off He's cut off He's just totally severed Cut off So we have already given you Kelfa And it hasn't come yet But it's come Do you understand? And such as the These are the reflections that we can gain From the use of past tense Versus present versus future Now At the very beginning Of his advent Allah SWT And your Lord will surely give you To the point that you are content And here Allah is telling the Prophet Salam At the very beginning of his mission Showing him that These are things that are Waiting for you to come They lie and wait for you In your future You will have a great future And the akhirah is much better For you than this present life So he's telling his Prophet In the very beginning of his prophecy That this will happen And that will happen But now at the end I've already given you Kelfa I've already given it to you And the Prophet Salam knows That he has it He knows that Kelfa has already been given to it Because it's decreed for him And also he saw Kelfa in the Na'raj He saw that in the Na'raj So it has that That historical aspect as well That I've already given it to you Now Okay So you have Diverting the attention Between the Na'raj And the verb So a Na'raj is used and then a verb Those who Who give Those who give In prosperity and adversity Who restrain their rage And who pardon people And Allah loves those Who imbue with beauty their deeds So who give And I put in red here The verb They give Prosperity and adversity And here I haven't read The Who And those who Restrain their rage And those who Pardon people So you go from the verb To a Na'raj and another Na'raj Verb switches to a Na'raj And what's going on here Why is the verb used In the first one And Na'raj are used in the second and third What do you think is going on Yeah Those who give Those who give In prosperity and adversity And there's an alif lam there And there's an alif lam here Which means you're dealing with nouns These are nouns But here this is a present tense verb So you go from a present tense verb To two active participles Nouns Why the switch between verb and then to noun Why isn't it This could have been an Na'fiakon With an alif lam Or this could have been Ya'afon It could have been verbs It could have been nouns all across But why have a verb in the beginning That switches to a noun in the end The verb is also time dependent There are two times given Which is adversity And prosperity The verb actually links up to that The verb is bound by time Whereas nouns are intrinsic quality Of people So those two actually are continuous That's what they are So they are by nature Inbuilt Restraining their rate Inbuilt by new people Beautiful, beautiful So the verb here alif lam Has to do with time In prosperity and adversity They're unified and it's continuous It's constant They're constantly They're constantly giving Constantly, all the time They're just giving, giving, giving Whether they have or they don't have Even when they don't have, they're giving And so Allah gives them And then they don't have anymore So they keep giving and then Allah gives them again And so they give That's what they do, is that they give And they give and they give Prosperity and adversity But on us this deals more with the states Of their hearts Because they're not constantly forgiven They're not constantly Suppressing their anger You see what I'm saying? They're occasionally forgiving And occasionally suppressing their anger Because people are not wronging them all the time I don't care who your enemy is They're not constantly wronging you If somebody's wronging you at work It's not all the time If someone's If someone's arguing with you at home They're not arguing with you 24-7 Usually So it's more a state in the heart That they are predisposed To suppressing their anger whenever anger lurks And they're predisposed To forgiving and pardoning others Whenever they are wronged And it's more a state in the heart It's a state of their being In the world How they are in the world is that The Netherlands toward people It's how they are, it's who they are And they are that way Whether or not people are there Because you don't have to be You don't have to have You don't have to To have someone wronging you To be a person of a forgiving nature You see what I'm saying? You don't have to be a person Who constantly You don't have to You don't have to have Be constantly provoked In order for you to be the type of person Who finds it easy to suppress their anger You can be that way in your being Without the provocation And without the wrongdoing You see what I'm saying? And by way of analogy And Allah transcends every analogy He doesn't have He doesn't have He doesn't have a creator That he is Khalid before he even created Right? He is an Khalid before he even created Right? So he is the creator Before there was ever a creation You see what I'm saying? So that's more, now we're talking about It's more talking about a state of being In the heart Whether or not the circumstance plays itself out Where I'll actually have to suppress My anger or forgive The person But the yunfe gun is something That's an action Of the limb That I'm constantly giving In time and in place Does this make sense? Could it also be that But it's more difficult To suppress anger And to forgive people So maybe they are being highlighted By using it now But is it really easy to give In times of Prosperity and adversity Is that easy for people? Not so sure Yeah It may be difficult to forgive I think it's difficult to forgive as well But the point about The ease in the hardship doesn't really hold Because in points of adversity It's very difficult to give In points of adversity I see where you're going But in points of adversity It's a great hardship So the movement from Verb to noun Based on ease and difficulty Is not there because in the verb There's great difficulty Still From there to now And then we have Diverting the attention To the fact that Are you guys doing okay? You guys need a stretch break? Yeah? Let's do a stretch break Please do not leave the room Yeah He's quite Mom Oh Mom Mom Mom Mom Mom Mom Mom Mom Mom Mom So diverting the attention between singularity and plurality, singularity and plurality. So you have, you go from a singular to a plural, right? Whereas you could have stayed singular, singular, singular, plural, plural, plural, plural. But you go from singular to plural, right? Allah SWT says in the verse that we recited earlier خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى السَّمَرْهِمْ وَعَلَى أَمْصَارِ الْمُغِيْ شَالَى وَلَا مَعْضَابٌ عَظِيمْ Allah SWT has sealed their hearts and their hearing and over their eyes is a veil, theirs is a severe chastisement, right? So what's going on here? You have قُلُوبِهِمْ سَمَرْهِمْ عَبْصَارِهِمْ Right? So what's going on? قُلُوب means what? Hearts. سَمَ is hearing and then عَبْصَارْ is eyes. Hearts. Hearing. Eyes. Now imagine you were taking one of those third grade tests saying which of these words doesn't belong and all of that. Which one would you say? Hearts. Hearing. Eyes. Hearing. Hearing. Why doesn't it belong? It's singular. It's not plural. And it's also a sense. It's a faculty. And it's not what? It's not like an organ or a limb or something, right? So that's the difference, right? And it's singular or not. So the thing is in Arabic, we've got to be a little honest now, if you use the word بَصَرْ, what does بَصَرْ mean? Sight. What does سَمَ mean? Hearing. What is the word for eyes? Eye. It's a different word. It's not عَبْصَارْ. But once I say عَبْصَرْ, it goes from بَصَرْ, which is sight to eyes. Right? عَبْصَرْ is eyes because you don't have sights. You don't have hearings. You see what I'm saying? You don't have touches. You don't have smells. Right? It's a faculty. It's a sense. It's a faculty of smell. It's a faculty of hearing. But once you put it on a plural, it takes the organ. Or it takes the, you see what I'm saying? So sight becomes eyes in the plural. Hearing becomes what in the plural? Hearing, if I say سَمَ, what is a smell? Ears. You see what I'm saying? So once I take these faculties and I put them on the plural, they come to mean the modality itself, right? The organ through which hearing is perceived. You see what I'm saying? So Allah swt could have said, that's the point, that He said He could have said قُلُوب وَأَسْنَاء وَأَبْصَرْ He could have said hearts, ears and eyes. But He didn't. He said hearts, hearing and eyes. You see what I'm saying? Okay, now the point is why? That Allah has sealed their hearts and their hearing and over their eyes is a veil. There is a severe chest isement. You hear through your heart, you see through your heart, okay? Any other reflections? Sealing the ears would mean as if they are blinded, as opposed to they can physically hear, but they don't comprehend and generalize what they're hearing. Okay. It would be sealing the hearing. Okay, very good. Any others? Yes? So I thought that if your heart is corrupt, all your different organs start corrupting and then you just don't get the light of guidance. That was kind of my perception. Okay, very good. Very good. But how do we go from plural to singular? And then back to plural. Plural, singular, plural. So yeah, it has something to do with hearing. So I don't know about this idea. I love asking about the machine. Are they completely made up their minds and only then their hearts get sealed and they completely make up their minds? And the idea also is like, it's like sometimes you can undo certain things and you can change, like when you tie your shoes, then you can untie them. But there's another way where it's in construction where you take poles together back in the day, and they used to tie them in a way that it could not be undone. And that's like the sealing of the heart. But that's only once they've made up their minds. That still doesn't answer the question of plural to singular to plural. It's an interesting thought, but it doesn't answer the question. Is that singularity associated with uniqueness? Will it say it again? Is not singularity associated with uniqueness? Singularity is associated with uniqueness, okay? So what's unique to some of them? Keep going. It's a crime response, I think. Say it again. Do you see that it's receptive? It's receptive and so is sight. But you're close. You're close. Can you repeat what he said? Yeah, can you repeat it? It's multidirectional. I mean, that's it, right? The manner of receptivity is multidirectional for hearing, right? So, yeah, I mean, you're on it, you're on it. And then contrast that with sight. Exactly, exactly. Sight is just what's in front of you. But hearing is that which encompasses. You all hear in the same moment, exactly the same thing, right? You don't even know where it's coming from. But everyone who receives it in the same voice, with the same meaning, perceives it in the same way, right? Through the same, but if it has to do with sight, well, I'm looking straight ahead. You guys cannot see the left side of me, and the women cannot see the right side of me. And no one here can see what's behind me. So sight is unidirectional, right? But hearing is multidirectional, right? So sight is going to differ based on where the person is standing, based on what the person is looking at. Sight is going to be different, and for every person it's going to be relative to that person where they are, and where they're faced. Hearts are also going to be experiencing all kinds of different realities. No two hearts experience exactly the same thing, they say exactly the same way, right? So heart, that's already a given, that all the hearts are in different states, in different emotions, in different places, right? But the hearing, that's one, that's one. And the thing is, do you think the Prophet Muhammad SAW in the midst of all the battles that he's fighting, that he's actually going to think all this stuff through? You know what I'm saying? That it's all going to be this precise and this beautiful, right? It's a proof of his prophecy, Salaamu alayhi wa alayhi wa sallam, right? And so this is, in fact, from the singular to the plural, back to the singular, you know, this is what's going on. And in fact, we're being an ifradi with tathniah. Now we get into numbers, that now we have diversion of attention between. Are you guys enjoying this? I'm thoroughly enjoying it. Is this okay with you guys? Do we want to henshin for and just call it a day? You want to keep going? The going between singular to dual, right? So now we're talking about numbers. Diverting the attention in terms of number. They swear to you by Allah to please you all. But Allah and his messenger, it is worthier that they should please him if they are indeed faithful. Okay? So you have some ambiguity here created in the first. You've got Allah and his messenger. Two are mentioned, right? These are two. Allah and his messenger. Two are mentioned. It is worthier that they should please him. Who? And not an yorduhu maa. And not that they should please them both. Right? Umaa would have been both. That they should please both of them. Right? But it's that they should please him. And who does the haa go back to? Does the haa go back to Rasool? Or does the haa go back to Allah? No, it doesn't. That's the whole point. It doesn't. It doesn't have to go back to Allah. And in fact in grammar it goes back to the most recently mentioned noun. Unless there is a clear reason why it shouldn't. So the default is that it should go back to the most recent noun mentioned. That's the default. Unless there is a compelling reason that is clear in the context that says no, it goes to the first noun. And not the most recent noun. Do you see what I'm saying? Okay? So, but who does it go to? Yes, there is an argument for Allah. And it's an argument for Rasoolillah. So that's it. The grammatical argument goes to Rasoolillah. But the grandeur argument, which is what? Which is basically giving your reaction if you look at all the other usages of Riba in the Quran. I'm not ready to make this claim. But in terms of saying all, but the vast majority of it is related to Allah. Radi Allahu anhum. Radi Allahu anhum. So Allah is used in the Prophet ﷺ is not. The Prophet ﷺ is not. You don't have context where Riba is going to the Prophet ﷺ in terms of people pleasing him. In terms of him being pleased with You will be pleased when your Lord gives you in the future. But yeah, there is an argument to be made for him with a capital H. There's an argument to be made, but also there's another argument to be made with him with a small H. Because grammatically it sounds and the verse carries it. Now that's a reflection. I would now have to take that to the tafsir and I would have to say, Okay, what do the Mufassirin say about that to know if I can hold on to this reflection or not? Do you see what I'm saying? What do the scholars of tafsir have to say about this? Does it refer to Allah? Does it refer to the Messenger ﷺ? There may have been. The Prophet ﷺ might have actually clarified this. Some of the Sahaba might have actually clarified this in a hadith or two. I don't know, right? So my reflection right now, I'm holding on to it, right? But I'm not going to say that this is a certainty until I can take it back to the Mufassirin. Okay, but you see how there's that transition there, right? And pay attention here because we see one, two, three, four, five words in red. Right? Look at this beautiful, beautiful verse. He said, My Lord, I fear lest they deem me a liar and my heart is strained and my tongue falters. Send therefore to Haroun. Furthermore, they have a charge against me and I fear lest they slay me. Allah said, Nay, but go, both of you, with our signs. We will be with you all hearing. Go then, both of you, to Pharaoh and both proclaim we are the messenger of the Lord of Creation one. Typal, typal. You know, just squirreling all over the place, you know. C-minus. Go learn some grammar and learn some grammar. Right? These people, they actually write these books. They say that the 1,000 grammatical mistakes in the Qur'an and they use these examples. Yeah, seriously. Seriously. I mean, there's books collected, all the grammatical mistakes. The Qur'an is the source of our grammar. How could there be a grammatical mistake in it when all of our grammar comes from the Qur'an and from the Hadith of the Prophet ﷺ? Right? The whole purpose of the whole reason we have a science of grammar is in order to understand the Qur'an and in order to preserve its integrity. We don't have a science of grammar that's for any other purpose except for preserving the integrity of the Qur'an so that no one misinterprets it. Right? And the Qur'an is the source of all that grammar. Okay. He said, now, so we'll deal with the second part of this. Nay, but go both of you. That alif there is for dual. Both of you. Inna maakum. The kum here is for plural. Right? It's not kuma. It's not dual. Inna maakumaa. Right? Inni maakumaa. Asmaa wa'ara. That's another verse. I am indeed with you both. I hear and I see. That's another verse. I am with you both. But here this is not both. This is plural now. This is I am with you all. Mustami'un. Hearing. Faktiya. Faktiya. And that's the dual again. So both of you go to Pharaoh. Fakula. And both of you say, indeed we are the messenger of the Lord of all the worlds. The Lord of creation. We are the messenger. So here, what's going on here? Fathaba. Both of you go. Inna maakumaa. So we go from dual to plural. What's going on there? Yes. That's a dress in both Arun and Musa. I can hear you, I'm sorry. So the dual part is in Allah's dressing. Arun and Musa. I still can hear you, I'm sorry. Really? Yeah, yeah. So Allah is the dress in both Arun and Musa. Yes, Allah is the dress in both Arun and Musa. And both in Inna maakumaa would be that Allah can hear what Allah is with everyone. Meaning He can see what is going on and what is going on. But He's saying I'm with you. It's kum, not hum. It's not saying I'm with them. With everybody? Oh, everybody. Once you get there, I'm with them. Okay, very good. That's one way to ask. Fatiha. So both of you go? Both of you go. And both of you say? We are the messenger. The message is saying, we're bringing the same message. Yeah. Very good. Beautiful, beautiful. Any other reflections, thoughts? Yes. I swear, Musa, his case to Allah about his fear regarding being called the liar and then having a case against him, etc. So temporarily at that time how don't you be with him? That they both go. But in that moment, he's not alone. He's in this fraternity of prophets. And Allah is with you all. That other side of your part of this huge fraternity of these MBS and Mursaleen. And I'm sure he hears them all. So almost like, this is not the first time that a prophet has been called to go and you have now joined that whole family of prophets. Beautiful, beautiful. So here, Fadhabah, I'd like to offer some thoughts on this. Fadhabah, Allah is addressing both of them. Nothing remarkable there. He's addressing both of them. With our signs, we are indeed with you. So if you go with the signs of Allah if you go with the signs of Allah are you going along? Are you going along? It's almost like the signs of Allah are personified in us. The signs of Allah themselves are personified in us. You are going with an artillery of miracles. And we are with all of you. We are with that serpent. We are with that hand that glows. We are with you and that staff that spits the seas. We are with all those signs that are personified. But also, that Allah is with them. And if Allah himself is with them then they are not in the minority. They are not in the minority. It's not just, the Prophet ﷺ said what do you think of any two people whose third is Allah? So who is really with them? Allah is with them and they are not on their own. They are no longer dual. Now they have Allah with them. So it says those in Wakana Ibrahim and Ibrahim was an ummah on to his own. He was an ummah on to his own. So when is he ever just Ibrahim? He is an entire ummah by himself. Never alone in this. So you have that sort of inna maa kum. The kum here, although there are just two people. Allah is, you want to talk about empowerment? You want to talk about empowerment? I am with you but Allah SWT addresses you two as though you were an army. Harun and Musa who have this fear. Harun has this fear. He says, I fear. And Allah tells him that you are an entire army on to yourself. You are an entire ummah on to yourself. Allah will address you as such. Maa kum. I am with you all. I am with you all. You don't even know. You don't even know what's about to go down. You don't even know that there's going to be people two, three thousand years after you, five thousand years after you, who are going to be mentioning your name. At MCC you don't have any clue that they are going to be mentioning you and Harun. You have no idea. So he's addressed as such. Fatiha firan. But they have to what? Fatiha firan. And he doesn't say Fattu firan. It goes back to the dual. It goes back to the dual. Why? Because they have to do this on their own. They have to do this on their own. Right? Maryam alaihi s-salam. Umma ad-durna Maryam. She had to hit the trunk of the palm tree. Are you kidding me? Have you guys seen big palm trunks? You know, she didn't hit it. She shook it to herself. And Shaykh, well who's the Iyaki wijid an naqla? Tassaqa ta'a liki roti an jaliha. But Shaykh told yourself the trunk of the palm tree. Are you kidding me? And this is a woman who is in her anguish. She says, If only I had died before this moment, and been forgotten, and forgotten that I was even forgotten. Nasiha, Mansiya. Just wiped out of the memory of anyone on this planet. Forgotten, and the fact that I was forgotten, if that was even forgotten. And Allah says, Shaykh told yourself the trunk of the palm tree. Have you ever shook the trunk of a palm tree and then the palm just fall? So if Allah was going to create a miracle in her life, why shake towards yourself the palm tree? If it's going to be a miracle anyway. If those dates are going to miraculously fall down anyway upon her, why shake towards yourself the palm tree? If it's going to be a miracle anyway. If those dates are going to miraculously fall down anyway upon her, why shake towards herself the trunk of the palm tree? Why do they impossible? Because you have to have a hand in this. You have to have a hand in this and Allah will take care of the rest. So go, both of you. You have to have a hand in this. Go. This is your hand in it that you have to actually go. I've already given you every assurance that I'm with you and that you are an army. But you have to go both of you on your own and do this deed. You have to go on this mission on your own. That's going to come from you. So when you go, you address Pharaoh and you say we are the messenger of the Lord of all creation. Right? Go as one. Go as one. When you address him, address him as one. Because you are on one heart, you are on one message, you are on one guidance from the one Lord. Go as one, not as two. When you address him, when you introduce yourselves, you're going to go as two. But when you introduce yourselves, introduce yourselves as one. And here we have an example. I don't have this example here, but the angels when they came to Ibrahim alaihi salam, what were they called? The guests of Ibrahim. What were they called? Daif Ibrahim. What does that mean? The guests of Ibrahim. And how many were they? How many were those angels? More than three. There were more than three angels. Don't quote me on how, if it was exactly three or more. But there were more than three. And they were called the guests of Ibrahim. The guests. This thing goes, you know, we'll be here till midnight. We'll be here till midnight. We're just tasting it. We're just tasting it. We have our hand. Yeah. You know what's interesting, I don't know it's related, but it's almost like what you're saying. It's like you're going as two people, but you have one unified message. Whereas in the time, when they're in the court, Farhan's calling them, he's called like a liar and a magician. And ultimately Farhan has to gather with his people and figure out how to create a unified message against him. Like one unified propaganda so he doesn't look like Moses is a magician and Farhan. I think that's an interesting contrast. That they're going to call in multiple things, but you're going together with one message showing how you're unified. Aleyhi s-salatu s-salam. Al-intifatu fil-adad. Again, another example of diverting the attention with respect to the number. Wa-in ta'ifatani bin al-mumineena qtatan fa-asnihu baynahuma. If ever two factions of the faithful all fall to fighting, then reconcile between them. Oh, it should have been here. Reconciled between them both is a type on my part. Reconciled between them both. So you have the ta'ifatani, that's dual, the qtatanu, that's plural, baynahuma, that's dual again. Right? So if ever two factions all fall to fighting, then reconcile, and reconcile should not even be in red. I'm sorry, I have to redo this. Then reconcile between them both in red. Okay, so what's going on? You have two factions, they all fight, and then reconcile with them. Why they dual to the plural to the dual again? This one's a more, I think this is an easier example. The members of, so they are fighting with each other. Yeah. The first two is referring to the factions and the last is also referring to the factions saying reconcile between the two factions. Obviously from the same everybody. Exactly. So if you ever have two groups of people fighting, all of them are fighting individually, all the individual members of those two groups are fighting, but where does the reconciliation happen? With the heads of those two groups. And once the heads of those two groups come to a reconciliation term, then the two groups stop fighting. So it goes from that to, so that one's very easy I think. This is beautiful here. So say who provides for you out of the heavens and the earth? Say Allah. And either we or you are upon guidance or in manifest error. So what happened here? You go from Allah to Fi and it could have been or or or but it was or why go from on to in? What's the point of going from on guidance or in error? There's an image that's being painted here. Let's see if you guys can see the if we can see this image here. Maybe it's guidance from you, it's not within you but error comes within us. So guidance, because guidance is gifted to us gift us the path of guidance. Gift us the guidance because guidance and gift come from the same word actually. We covered that three weeks ago. So the guidance comes to you as a gift. It's bestowed to you. It comes from outside from the from the outside and then the error comes from me. So it's within. Very powerful reflection. Anyone else? You're upon a mountain, you're in a valley. Exactly. You're upon a mountain or you're in a hole. Very good. What else? The mountain is the guidance, the valley is the the error. What else? One point is like ascending, we're going up and the other is like you have ascension and a basement. Exaltation and a basement. And then you have Jannah and Jahannah. If you look at this there's an image that's being painted here also. What do you cross upon? Surat And what is there waiting for people to dip into? Jahannah right underneath. So it's almost as if that image is being painted without it being spelled out. The guidance is the Surat that you walk upon and inshaAllah that we race upon. We swiftly guide upon. In the blink of an eye inshaAllah we cross it and we find the Haud of the Prophet ﷺ on the other end. That's the Surat. What's underneath the Surat and everyone will be among you and none among you will be accepted from that. No one among you will be absolved of seeing it. And it's talking about the Surat as we cross the Surat everyone is going to see what looks below and Jahannah is happening is hungry. Now it's hungry. The Basmata'a says Haalim talaqti Are you satiated? What does it say? Haalim min mazid? Is there any more that you have? It's haamuri. Jahannah is haamuri. It's worshipping Allah. Jahannah worshipping Allah. So it's going to worship with the Hasan. Are you satiated? Are you satisfied? Do you have any more? Haalim min mazid? Is there more for me? No? So the crossing across that's Allah and then the falling in that's fi. And then a person who is on guidance actually feels that there's a feeling that a person has when they're on right guidance that Allah expands their chest with the light of Imam we're expanded we feel good we feel close to Allah but when we're in error it's almost that we feel surrounded by our own sin we feel like engulfed by it we feel like it's we've got to get out of it like a bad habit that we're stuck to that we're addicted to we feel like we've got to sort of pluck ourselves out of it that we're in the dirt and we've got to get ourselves out of it so that's also going on here with Huda and then and I think I have one more one more left and then we can break inshallah and these are diverting the attention with respect to what? pronouns diverting the attention with respect to pronouns and this was the verse that we started last night's session with removing the sandals so when he came he was removed So when he came to the fire he was summoned that's what voice passive that's what voice passive that's what voice that's what voice that's what voice that's what voice passive he was summoned he doesn't say who summoned him was it an angel, was it Allah right, what was it we don't know, it's passive Nudia, Nudia is passive it's not Nadehti I called upon him it's Nudia, he was called Musa I am your lord so who called out who called out right is this Jibri and is Jibri going to tell him I am your lord it's Allah it's Allah, but then why the passive voice why the diversion why the diversion here, why the passive why divert my attention here when Allah is the one calling upon Musa Musa is the one responding to Allah why the passive verb why the passive verb I want you guys to start thinking let's go through the verse and start thinking I want to hear from you Nudia ya Musa he was summoned, Musa verily I am I am your lord so remove your sandals you are in the sacred valley of Tua and I have chosen you harken then to what is being revealed what is that harken unto what is being revealed present but that's not the only thing or you're being revealed it's passive again he was summoned, it's being revealed who's revealing it who's revealing it so why not saying harken unto what I am revealing harken unto what I reveal why is it harken unto what is being revealed to you being revealed as though someone else was revealing it so it goes from passive to active to passive again and then back to active verily I am Allah that's being revealed there is no god but me so worship me and be constant in prayer celebrating my praise so we go from passive to active to passive again to active and so beautiful so beautiful the Quran has this transition in this year so you're in the story but then the story hits you a different like I said it hits you from different corners why passive and active and passive and active again to kanimullah the one to whom Allah spoke directly did Allah not speak directly to Musa and he is kanimullah Allah spoke to Musa with clear speak excuse me alhamdulillah alhamdulillah did Allah not speak to Musa with clear words and clear speak in a way that was distinct to Musa alaihi s-salam he spoke to Musa directly indirectly he spoke to Musa directly indirectly that Allah's point that says in another verse it is not that Allah does not reveal anything to any prophet except from behind huh ila minwarat hijab except from behind a veil Allah does not speak to anyone except from behind a veil and so the veil here with Musa is the passive voice the veil here with Musa is the passive voice and more if you want to get to the nuts and bolts of it he spoke to Musa through a burning bush a bush that was lit, a fire it was that fire that brought Musa alaihi s-salam to the guidance to that mountain he said maybe I can take a torch from that fire or I might find guidance he found both he found his guidance and he found his burning torch so Allah spoke to him from behind that burning bush but the passive voice is also another veil that yes this is the direct speech between you and me it's a direct speech but only behind a veil only behind a veil well so there is intimacy and there is distance in the intimacy Allah is creating that intimate space I and you and I chose you but from a distance from a distance nudiya yuha sorry nudiya so Allah swt is close to us there are jugular pain but also he does not manifest himself in any of the seen or the unseen to us now Allah swt has not manifested there is no root here there is no beatific vision of Allah swt and then the last example in this section alitifat and you guys have to get ready for this one you guys have to get ready for this one are you guys ready? I don't think you guys are ready are you guys ready for this one I saved the best for last we're saving the best Allah swt says oh my worshipers who have transgressed against their own souls never despond of the mercy of Allah for Allah forgives sins one and all verily he is forgiving, compassionate you guys ready? you guys ready? maybe we should have put the quotes right here you see where this is say to my say to my worshipers who have transgressed against their own souls colon who have despond of the mercy of Allah for Allah forgives sins one and all does that make sense? say to my worshipers who have transgressed against their own souls never despond of the mercy of Allah say that if I would have put the quotes here that would have made sense right? say to my worshipers who have transgressed against their own souls never despond of the mercy of Allah make sense? that's your question doesn't make sense or not? isn't that how you and I have always understood it? say to my worshipers who have transgressed against their own souls never despond of the mercy of Allah isn't that how we have always processed this verse? pretty much are you guys just appeasing me dishuming me? that's how we have always understood this verse say to my worshipers the ones who have transgressed against their own souls what? what do you say? never despond of the mercy of Allah for Allah forgives sins one and all He is forgiving, compassionate that's not what the verse says that's not where the quote begins where does the quote begin? the quote begins way up here say oh my worshipers who have transgressed against their own souls never despair against the mercy of Allah so you and I have always processed this verse as say to my servants who have transgressed against their own souls but that's not what the verse says it doesn't say say to my servants it says say oh my servants oh my worshipers say oh my worshipers and the quote is to anybody I need my servants now you've read it for the first time he says it's strange the command is to the prophet say but then Allah is speaking my worshipers so what does my refer to my refers to whom? Allah and we know that to be true why? because we worship Allah do we worship the prophet? we are not the worshippers of Muhammed but he was made to say oh my worshippers we have to say that one for a motive nobody telling this and we have to surprise him if he doesn't know he's the one who teaches us and then he would probably act as if he didn't know but this is what he's been raised on say so what's going on? shirk brother shirk this feels like I came to the hadith putsi where the prophet is speaking on behalf of Allah this construct Allah is not just he's making the prophet he's making the prophet and say but he is also talking to each worshipper who's reading the verse or anybody who has actually transgressed to the other soul and is referring directly to him by saying never despondent by mercy and that's a direct speech to that person rather than an indirect speech which would be through the prophet by saying which would be the first construct that we read say to them whereas this is a direct speech now through the worshipers and his believers wonderful the prophet saying he's the door he's the door anyone else have anything to add? we're going to close with this and then we have stretch break and we come back for mass session we have tea what's going on after this? what's going on come on we're not just going to let this slide yes it's a way that Allah is showing that he is close to us to those who have transgressed I would like to push back on that a little bit if Allah wanted to emphasize his closeness to us why would he have said to the prophet why wouldn't he have just said and just call upon us directly why call upon us indirectly, directly the prophet was the murderer my son like that so the prophet Allah is showing how closeness with the prophet through the wrongdoers people like us so you get the mercy through the prophet that the mercy comes through the prophet through the agency of the prophet comes the mercy, beautiful there's another verse now that they that they see that if they had sought forgiveness from Allah and sought forgiveness from Rasulullah they would have found Allah's patala channeling to them in compassion very good so here's like a reflection of the Quran through the Quran, beautiful that's the highest form of tafsir by the way, tafsir from Quran is to make tafsir of the Quran through other verses of the Quran we're still not there this is from the prophet and prophet sallallahu sallam can't read this but prophet sallallahu sallam but he is showing him as an example who have transgressed their own souls Allah has given the mercy on the prophet himself and it's indication that but the prophet sallallahu sallam did not transgress his soul he did not and he never disperse the sins are all forgiven keep working, keep baking it my confusion is like the verse starts with saying commanding the prophet sallallahu sallam and it's like, oh my worshipers as the first person direct speech and then never disperse of the mercy of Allah that's another one, exactly that's another I should have highlighted this but Allah should be in red here because it goes back from first person to third person never disperse of the mercy of Allah for Allah forgives so there's distance again my servants there's distance because the prophet sallallahu sallam is there now my servants there's intimacy and then Allah third person there's distance again so it's not a guaranteed thing also it's not a guaranteed thing there's a lot of work there's a lot that has to happen between a servant you don't just have a green light just by accepting Allah you don't just have a green light there's work that needs to be done and Allah is intimate but he's distance in his intimacy and he's distant but he's intimate in his distance at the same time and he says the heavens and the earth cannot contain me but the heart of my faithful servant contains me the heavens and the earth cannot is this Sayyidi Abdullah Peace be upon you Come Praise be to Allah come through In that words Ibadid will it have another meaning instead of worshipper? Ibadid my worshippers Ibadid like worshippers Ibadid would be for my servants my worshippers no Ibadid is worshippers and we're not the worshippers of the Prophet ﷺ no Ibadid is servants and slaves and Ibadid is a plural for slave or servant Ibadid is a plural for worshippers okay Sheikh Abdullah we'd love to hear your thoughts on this I'm going to call you out this guy he's just doing this thing I'm going to call you out on this we're looking at the bottom verse here I'd love to hear your thoughts on this All the servants I'm putting you on the spot I'm putting you on the spot Don't give up on the mercy of Allah that He will help all of us that He will help all of us so this is the intifat we're talking about intifat transition in voice say and this is where the quote starts Ya Ibadid so the Prophet ﷺ is saying all my worshippers not servants, all my worshippers all my worshippers don't respond to the mercy of Allah so the idea is the intifat between Allah swt is addressing us directly but putting words in the Prophet's mouth where the Prophet is made to say so can you help us navigate through this because we're not the worshippers of the Prophet there's a health there's something omitted it's an omission it's understood that Allah says Allah says Allah says so that's understood that's implied Allah says all my worshippers that's implied but the rhetorical Allah could have said all my worshippers but He didn't say all my worshippers but you often say that He could mean servants people are servants of the Prophet no but that would be more impede it's not slaves slaves and servants what I mean is more specific to slaves that could be worshippers servants I'm there I'm there I did it very good I love that man I'm not like I'm really not the point is here bringing this back because we do have tea time I just like to ask in the glory of this verse Allah is addressing us on the tongue of His Beloved say all my worshippers say all my worshippers and it's as though the Prophet is not even there because he's not it's as though the Prophet is not even there because he's not and Allah speaks through the Prophet speaking through him by that what we mean is that the Prophet is speaking to us through the Maqam of the Prophet so I said he's speaking to us through the elevated rank of the Messenger in this verse Allah is addressing us through his Maqam and his Maqam was that of other Fana in his Lord his Maqam is that of other annihilation in his Lord such that he saw he ceased to exist for himself and there was only Allah in that heart the Messenger of Allah that he was totally annihilated in his Lord and if he is not even there then Allah can speak through him and this is further corroborated in that Hadith Qutzi that you mentioned sound like a Hadith Qutzi where the Prophet said that he said whoever harms one of my I shall wage war against him and none of my servants will draw closer to me by anything except what I have obligated for him to do and he will continue to draw closer to me through voluntary acts of worship until when until I love him that when I love him then I become the hearing with which he sees and the sight with which he hears and the sight with which he sees and the head with which he strikes and the leg with which he walks and I become those and so when Allah is your hearing when Allah is your sight when Allah is your speech when Allah is your smell when Allah is your limbs when Allah is those things then he speaks to all the rest of his creation through you because it is Allah who is speaking and you are just incidental you are incidental you are incidental you are incidental you are an incidental I made a mistake philosophically the point is that because he sees to exist for himself and he has that maqam of ihsan that ihsan is that you worship Allah as though you can behold him then Allah speaks through his messenger directly through us directly through us and this is for al-wadi that Allah swt becomes the hearing the sight and the hand in other words when you look upon that person you are reminded of Allah swt through and through so Allah speaks to that prophet he speaks to that elevated rank of the messenger and so the messenger is not even there but he is not there but he is there because the command came could Allah swt could have just said to us oh my servants it would have been direct it is direct but it is through the prophet sallallahu sallam it is direct through the prophet sallallahu sallam so there is an indication here that if you really wanted Allah swt it is ya if you are reading too quickly you will miss this you will miss that you won't get that with that I think we have a couple questions or do we want to take questions what do we want to do accent I say we skip the questions for now and we go to whatever because we only have an hour and 45 minutes left and we have 1, 2, 3, 4, 5, 6, 7, 8, 9, 10 we have 9 slides to get through and I fear that we might not actually get through them so it is up to you if we we have a 5 minute break and we come back we have an hour and 45 minutes we have to have a very short break what do you guys want to do 5 minute break 5 minute break which does not mean 6 or 7 it means 5 5 minute break means a 3 minute break there is tea in the back there is cookies in the back so I was reminded I was guilty of this that tea is not allowed in the conference room so if you are going to take tea finish it finish it finish it finish it letting them know that there is still hope there is still an open door you can still come out of this condition in which you are and the way that he does this is so compassionate and he shows them through the passive voice that he does not necessarily have to remain the case so I thought there is not transition here but there is an excuse that he is making with them he is giving them an excuse a way out that I have been blinded this whole time and he is not putting a guilt trip on them for bringing that veil over their own eyes I thought that was interesting a few verses later in a few minutes the winter was coming so I thought we will do it once more in here and I came and I went out to make my prayer in the morning and I knew that by the same time I was invited So the Al-Amr was thawat al-Judhi wa qillan po'adan lil qawmi al-zalimi and the ark sailed with them amid waves like mountains and Noah cried out to his son, for he was a part, my dear son, embark with us and remain not with those who disbelieve. He answered, I shall be, take myself to a mountain that shall save me from the water. He said, none shall be saved this day from the decree of Allah, save him on whom he has shown mercy. Then the waves parted them, and he was among the drowned. And the word was spoken, earth, swallow up your waters, and sky, cease. So the waters receded, and the affair came to pass, and the ark settled upon Mount Judi. And the word was spoken away with the perpetrators of evil. So the point that I want to mention here was, he says, Ya Buneya, Ya Buneya, O my dear son, O my dear son, and you can see with what emotion Noah is addressing his son. He doesn't say yebni, right? He doesn't say yebni, he doesn't call him by his name either. He doesn't call him by his name. He calls him seeking through this call an interceder with his heart. But I know there are certain nicknames that if my parents called me by, I'll pack up from the house and I'll move to, you know, I'm just done. I'll put the house on sale, I'm just done. If they just use those names, you know what I'm saying? If they just use those names, you just use the name, you just use the name. And so here he's calling him by a name that he seeks to intercede. This name will intercede and it will remind that young boy or however old he was, right? He's probably 700 years old, I mean, this is how it is. But he calls him my little boy, my little boy. My dear son, it's actually my little boy, my little boy. That's a, that's a more proper translation or rendition of it. It's not my dear son. My dear son is correct, right? But my little boy is specific to what it, this is Tasleer. Tasleer is using the voice of endearment, right? My little boy, it's, you know, if you say Homeir, Homeir is a little Amr, right? Homeiza is a little Hamza, is a little one, right? Or you can mean it like you little Hamza, right? Get out of here, you know? So it's sort of like a fighting word, right? So it could be demurated, it could be endearing as well. So my little boy, my little boy, and it's still as though the entire life of this, of this young boy flashes before my new honey son, he remembers. Like when your parents look at you, they don't see the adult version of you. We all feel that. They still treat you like children because they see you as children. But you're my little boy, I brought you into this world, right? I fashioned you, I'm the one who did all that. I remember you as a little version of yourself before you were even aware of your own self. I was aware of you. I knew you before you came into the knowledge of your own self. I knew you before you had any memories of yourself and all those memories there here in my heart. And he remembers, he remembers this, calling upon his son. He knows that this is imminent death, this is the last time he's going to be able to hold his son. Or to address him, he hasn't even held him, said, did him farewell. This is his farewell. So he reminds him, my little boy, my little boy, you belong to me, my little boy. I'm the one who brought you into this world and raised you. Come to me, my little boy. Erkhamana, ride with us. Walatakumma and Kafirin. And don't be with those who reject faith. What did he say? Don't be with those who reject faith. He could have said what? Don't be what? Don't be this. Don't be Mina and Kafirin. Don't be among, don't be one of those who reject faith. And he had been rejecting faith. He was a kafir. He was a kafir. His little boy was a kafir. It's not like this is the first time he had heard the call of Musa and Nuh, al-Isra. His little boy was a bonafide kafir. And he's still considering him, he's still seeing him as a potential believer. He's still seasoning. Don't be among them. Don't be in their presence. Don't keep their company. Don't be on that side of the fence. It's almost like it's just spatial. Don't be in that region. Be among us on the ship. Don't be in that region where most of the people around you are kafir. And he's a kafir. And then you see Ma'a. Ma'a means everything here. Ma'a means everything. And if you're not careful, you'll read it as Min. If you're not careful, you'll conceive of it as Min. Don't be among the disbelievers. And Ma'a means among, and Min means among, right? But there's a difference between Ma'a and Min. Min means among them, meaning from them, right? One of them. Ma'a means you're just among them, in space, in time, right? You're just walking among them, you see what I'm saying? That's Ma'a. And he uses the word Ma'a. And so what does Allah SWT say in the next verse? Ma'a Nuhun Rabbahu faqala Rabbi innabni min ahli wa innu wa adhaka l-haqa wa anta ahkamu l-haqimin So now Nuh was addressing his people. He was addressing his son. Now Nuh is addressing whom? Allah. Ma'a Nuhun Rabbahu faqala Rabbi innabni min ahli wa innu wa adhaka l-haqa wa anta ahkamu l-haqimin qala ya Nuhun innahu leisam ahli innahu amalun ghayru salih fa la tasann ma leisalaka bi'in innu a'iduka anta kuna minam jahilin qada Rabbi innu a'udu bika an as'aluka ma leisali bi'in wa illa tarfili wa tarhamni akun minal khasili An Nuh alaihi s-salam called on his Lord and said, Lord, my son is of my family and Your promise is all truth. You are the most wise of those who judge. He said, Nuh, he is not of Your family for he has done a mis. So question me not concerning what whereof You have no knowledge. I admonish You lest You become one of the ignorant. He said to You verily my Lord do I repair lest I ask that of You when I have no knowledge unless You forgive me and have mercy upon me I shall be one of the losers. Okay, so Nuh alaihi s-salam calls upon his Lord and he says, my son is one of my family and You promised, You promised, right? But basically he said, how does he say You promised? He had an expectation that his son would be because Allah swt told him that Your family Your family would be saved, right? But then he says, what? He's not among them. He was not among Your family. You don't get it wrong. He was not among Your family. That Your family is a family of faith. It's not a family of blood. You're inna main mu'minuna ihwan. The believers, they're all, they're the only, it's only the mu'minun that are brothers. It's only the believers that are brothers. That are true brothers. It's only the believers that are true brothers. And in fact, when the Prophet ﷺ got to Medina and he sat up brother with brother, right? For an entire year, if one of them died, the other one had inheritance rights over him until a verse came down to Abu Ghitta. That's how close they were, right? Inna main mu'minuna ihwan. So he says, he's not from Your family, right? And then Allah swt says, look at how Nuh alaihi s-salam asks his Lord. He says, inna bni min ahdi. My son is one of my family. Wa inna waadak al-haq. He doesn't say, and you promised me to save him, right? Because that is his understanding, but it may not be the correct understanding. So obviously it's not the correct understanding that I must have gotten something wrong. I must have gotten something wrong, right? Because I understood that he was one of my family and he would be saved. So I've got something wrong and he didn't say, and you promised that you would save him. See what I'm saying? Sort of imposing himself, imposing his own understanding on Allah. He says that something is wrong, but he says, my son is one of my family and your promise is all truth. He doesn't even say, your promise is true, which would have been, wa inna waadak al-haq. But he says, wa inna waadak al-haq. He doesn't say, your promise is true. He says, your promise is truth itself. Your promise is truth itself. Wa anta ahkamun haqimi. And you are the most wise of those who judge. So what is he asking for without asking for it? He's asking to understand. He doesn't get this. He's asking to understand. He's not getting this, right? Then you promise me my family? This is my family, but I'm not getting this. So whatever you promise is all truth. I don't question that. Whatever you promise, that is all truth. That is not where my question lies. And you are the most wise of those who judge. And I know that. I know that, but I just don't understand this. You're missing a quotation too. Closing a quotation after who judged. Oh, thank you. So that is the, so he's seeking an explanation. And this is a prophet seeking an explanation from his Lord. Already you can sense some of the tension, right? Already you can sense. And this is a prophet asking for an explanation. You're a prophet, you're a prophet. And Allah swt, if you look at how Allah swt engages his prophets, other, other jalaat, other jalaat, other majesty, other power, other lordship, I own you. I do what I will, other lordship over us. And he says, what does he say to him? He says, Ya Noor, oh Noor, right? Oh Noor, calling him directly. Ya Noor, innahu l-asamin ahdik. He is not, and here's the answer, right? Here's the answer. Here's the answer to the question that Noor, he said, was struggling with. He is not among your family, right? He is not among your family. Innahu hamalun ghayru salih. That this, that he is, he has done a miss, but actually to be more honest, that he is the epitome of action that is other than righteous. Your son is the embodiment, innahu hamal. Your son is hamal, and hamal is a deed, right? Your son is the culmination of this deed that is what? Wicked? No, that is not righteous. So there's a softness in, there's a softness here. Innahu hamal ghayru salih, right? Here is the culmination of work that is not righteous. Falatas anni, and here comes the Jalal, falatas anni. So do not question me. Ma l-aisa laka bihi anni. That which you have no knowledge about. Innee a'iduka. I warn you, and takuna minan jahilin that you become one of the jahilin. Whom is the trustee? Nuh, alaihi salam. Nuh. After how many years? 950 years. With the same people, he's not traveling around the world, he's with the same people. And his end could be that he would be among them? Hmm? I mean Allah, Allah. Allah. And takuna minan jahilin, na'al jahilin, right? That you be among, that you be one of them. Not just geographically you are in their vicinity. That you be one of them, right? Qala, what is Nuh say, alaihi salam? Qala rabbi innee a'udubika anas alaka ma l-aisa bihi anni. And now Nuh, alaihi salam, is quoting his Lord. I seek refuge in you that I should ever ask you what I have no knowledge about. Right? I seek refuge in you, in other words the decree was clear. The decree was clear. And I sought an explanation of the decree. No? I sought an explanation. And we're talking about, now we have to contextualize this. Because Allah says, Ask those who are possessive knowledge if you don't know. Does this mean if I don't understand something that I should just shut my mouth? No. Doesn't mean that. But Hassanatul-Abrah Sayyiatul-Nqarabin The greatest deeds of the righteous are the sins of those who are brought nearest to Allah. Allah has chosen you for revelation. So don't ask the question, I don't ask those questions. Allah has shown you His signs, sign after sign after sign. You have revelation from Jibir alaihi salam, so don't ask that question. So I'm saying there's a trade-off here. There's a trade-off. I have made you into a prophet. I have made you into a prophet. So, you see what I'm saying? Now, so wait until the decree becomes clear. No? And this is, we see this in the prophet, as he ascends through the skies. As he ascends through the skies. And he can see anything he wants to see. But that neither did his eye, his eye swerved not, nor swept astray. His eye swerved not, nor swept astray. And he was singularly focused on his Lord. This is the maqam of the prophets, right? That they have no one but Allah as their singular focus, as their comfort, as their consolation. And here Nuh-i alaihi salam is going back and forth and trying to get this thing with, you know, trying to understand this thing with respect to his son and everything. This is the matter of Allah. And this was something that the prophet salam had learned as well. On the battle of Uhud. When he says, when he says, how can a people, how can a people flourish? How can a people succeed? Who do this with their prophet? He said that in the battle of Uhud. And Allah swt revealed the verse, inna huley samin amriq. This is not your affair. Other Jalal coming down. This is not your affair. If he forgives them or if he guides them or if he punishes them. That is not your affair. And he's saying this to his beloved, sallallahu alayhi wa sallam. So we have this other Adam with the prophet salam's toward their Lord and Allah swt, he will reveal to them sometimes with jama'ah, sometimes with other Jalal, right? Sometimes with beauty, sometimes with intimacy and sometimes with majesty and with power and lordship over them. That if it had been Allah's will he would have destroyed everything that is on the back of the earth, including Heesa and the verse is just, I mean, because he is God. And if he couldn't do that, he wouldn't be God. If he couldn't punish, he wouldn't be God. If he couldn't forgive, he wouldn't be God. But the fact that he has the right to do all of that, that is a proof of his Godship and his lordship over us. The fact that he can do with us what so ever he wills. That is why he is God. And so Nuh, alayhi salam quotes him and he says, I do repair. He says to you and verily my Lord, do I repair? Lest I ask of you that which I have no knowledge. Unless you forgive me and have mercy on me, I will become minal khasirin. I will become one of the losers. Minal khasirin. Do you see? Total humility before his Lord. That I will become one of them. I will become one of those losers. And here is the prophet. The prophets they are tried the most. They are tried the most. You think they walk a very thin line. The prophets walk a very thin line. For many other people, like the prophet, there is a Sahabi who, he used to get whipped for alcohol. He would just drink alcohol and get whipped. It's Nuh, alayhi salam. This is the practical joker of Medina. Nuh, alayhi salam. And they come to him and they say, Nuh, alayhi salam. They start to curse him. And they say, Nuh, alayhi salam. When will you get over this already? And they start to curse him. And the prophet, salam, says, don't help shape on over your brother, right? Because he loves Allah and His Messenger. So the road is wide for him, right? The path is wide for him, the path is wide. But for the prophets, it's sharp as a razor. It's sharp as a razor. Ibrahim alayhi salam. Qala, He said, have you considered what you have been worshiping? Here he's talking to his people. Have you considered what you've been worshiping? you and your forefathers, the ancients, they are my foes, except the Lord of Creation. For those of you who were here three weeks ago, you should be able to tell me something about this. How many people were here three weeks ago when we did this? So, is this illa, except, they are my foes, except the Lord of Creation? Have you considered what you have been worshipping? You and your forefathers, the ancients, they are my foes, except the Lord of Creation? Why can't you say that? Then you're including Allah among those idols, right? So, we can't say except, even though it's illa, you can't say except. So, it's illa mudtasila or munfasila? Munfasila, very good, it's separated. You have to stop, you have to break it. They are my foes, but not so the Lord of Creation. He is not my foe, right? Who created me and guides me. So listen, who created me and guides me. Who provides me food and drink. And when I fall ill, He heals me. And who will cause me to die and again quicken me. And who, I hope, will forgive me my sins on the Day of Requital. Okay? So, what's going on here? Look at the adab that Sidney Ibrahim Ali San has. That he says, the Lord of Creation, who created me and guides me. Who provides me food and drink. And when I fall ill, He heals me. And who will cause me to die and again quicken me. And who, I hope, will forgive me my sins on the Day of Requital. What doesn't belong here? Where's the glitch? Where's the glitch? If you look at the structure of this, where's the glitch? Remember those exams, you know? What doesn't belong here? So what doesn't belong here? In terms of its structure. Where is the structure off? It's hoped for forgiveness? No, not there. Forgive me my sin. No, not there. That's it. Who said that? Did you know it from before? And when I fall ill, He heals me. That's the glitch. He says, the Lord of Creation, who created me and guides me. Who provides me food and drink. And when I fall ill, He heals me. And He didn't say what? Who gives me sickness and health. Right? He created me, guides me, provides me food and drink, gives me sickness, He gives me health. Right? And what else? And who will cause me to die and quicken me? He's doing all of it, comes from Allah. But He doesn't ascribe the sickness to Allah. He says here, where? He says, Right? He created me and guides me. Who will guide me? Who will guide me? All of this is Allah's doing. And when I fall ill, He heals me. Then He is the one who cures me. He is the one who cures me. Right? But He doesn't ascribe the sickness to Allah. He didn't say Who gives me sickness. He heals me. That would have been a connection with everything before and after. But He only ascribes the fault. He ascribes the illness for Himself, the aib, the deficiency. He ascribes that for Himself. Although Allah is the one who brings sickness and He brings health. But He's not going to put that on Allah. Do you see? He has this adab. When He is speaking to His people about Allah, He wants them to have the very best opinion of Allah. He wants them to have the very best opinion of Allah. So He is telling them that He is the one who does this and does that. And when I fall ill, He is the one who ascribes the shortcoming to Himself as though He were the one to blame for that. Right? We have to slow down. We have to slow down. Right? This is what Azar says to Ibrahim alaihi salam. He said, do you reject my God's Ibrahim? Should you not desist, I shall surely stone you. Now be gone from me a long while. He said, may peace be upon you. I will pray my Lord for your forgiveness and for He is ever gracious to me. But for now, I will leave you and the God's you call on besides Allah and on my Lord shall I call and trust that my prayers will not be in vain. The whole thing is adab. The whole thing is adab. You can't even... The whole thing is adab, adab, adab with Azar. Right? He said, He said to Pharaoh, and what is the Lord of the worlds? Pharaoh said, and what is the Lord of the worlds? He said, the Lord of the heavens and the earth, and what is between them if you are able? He said, to whom do you not listen? He said, your Lord is your first father? He said, Your Messenger who sent you to the West, He said, the Lord of the East and the West, and what is between them if you are able? He said, Pharaoh, what then is the Lord of the worlds? What is the Lord of the worlds? What is the Lord of the worlds? Yeah, in Arabic, ma could mean what or who, and man could be what or whom? But for the 90% of the time whenever you use the word ma it means what? And 90% of the time if you use the word man it means who? So we are going to translate it according to ma. He didn't say man, he said ma. What is this Lord of the worlds? What is that? This is coming from Pharaoh who himself He said I am the Lord the Exalted One and Haaman, it was known about Haaman that he had an exceedingly large head. It was disproportionate for the rest of his body. His head was a little bit bigger than what you would expect for the rest of his body. So one day Pharaoh was talking to Haaman and he said, you know what? I was unjust with you when I created you. I should not have given you that bigger head. And so Haaman said to him, we created you. You didn't create us, we created you. What then is the Lord of the worlds? He said the Lord of the heavens and of the earth and of all that is between them if only you believe it. Pharaoh said to those around him, do you hear this? He said your Lord and the Lord of your fathers the ancients. He said obviously your messenger, the one who is sent to you is possessed. He said Lord is he of the east and of the west and of all that is between them. If you allow yourselves to think. All right, so what's going on here? What's going on? This conversation that Musa al-Islam is having with Pharaoh where Pharaoh is provocating, he is provoking. What is this Lord of the worlds? And then he's mocking him saying this messenger who was sent to you is possessed. And he's insulting your fathers the ancients, your forefathers the ancients. So he's trying to provoke Musa al-Islam and also trying to embarrass and mock him and what is Musa al-Islam, what is Musa's state in all of this? Whom is Musa addressing? He's addressing everyone. He's using that opportunity to address everyone else. It's not about Pharaoh, it's about all these other people who are innocent bystanders here. And Pharaoh as well. So Pharaoh is intended but he's not the audience because they gathered everyone together. If he was in the audience it would have happened in the court. But they said we're going to all gather together on the day of embellishment. So they all came on that festive holiday with everyone there and all the magicians and everybody else there and Musa is addressing all of these people. But the whole thing is that you see here how Musa al-Islam does not fall into the provocation. He doesn't take the bait, he doesn't take the bait. And he answers the questions but not all the questions. He answers but he doesn't really answer. He has something in his mind that he wants, he has a point that he wants to get across but he's not going to get sidetracked by all these intrusions and all these rude provocations. Right? Not up to now I mean let's read it. Said Pharaoh what then is the Lord of the worlds? Musa said the Lord of the heavens and of the earth and all that is between them, if only you believe it. And the you here is for everyone, not Pharaoh, the you here is for everyone. In Quntum Muqineen, that's a plural. Qala niman hawlahu ala tastami'un. So Pharaoh said to the people who are around him, do you not hear this? And then Qala hears and rule ambiguous. Is this Pharaoh or is this Musa? Do you not hear this? And then if it's Pharaoh, Pharaoh continued, you are the Lord and the Lord of your forefathers, the ancients. Right? Don't you hear what he's saying? He's saying that this is the Lord of the heavens and the earth, that he's your Lord too and the Lord of your forefathers, the ancients. Can you believe this? That's if Pharaoh is the, but if it's not Pharaoh and we don't know, but most likely it's Musa and he's saying if you look at the structure, because back and forth, back and forth, back and forth, right? So it's Musa alaihi s-salam and he's not leaving the script. He's not leaving the script, right? Ala tastami'un, right? Do you hear this? Do you hear this? And Musa goes back and he continues, right? As though, as though if you take out everything that Pharaoh says and you just look at what Musa says, it's one sentence that Pharaoh is sort of poking at, right? So he says, Ala tastami'un qala rabbukum rabbul ba'ikumul awwali your Lord and the Lord of your forefathers, the ancients. qala inna rasulakumul ladhi ursila ilikumul medinum and here's the provocation. He's possessed this messenger that was sent to you, quote unquote, sent messenger. He's possessed. You must see it. It's so obvious. And what does Musa say to that? He says, nothing to that. He says, Right? So he's introducing Allah ﷻ in this vast grandeur that Allah ﷻ possesses. You see? So we see that Musa ﷺ does not allow himself to be sidetracked by the provocation. And that is a lesson for the hanites and the, you know, and the Mars and all of these people who set the frame in such a way that we just push right through it, right? We don't accept the frame. We push right through it. We have a point that we're going to make. We're going to get to that point. We're not going to allow you to sidetrack us, right? And this is exactly what we see with the Prophet ﷺ who had Abu Jahl and Abu Laden taking turns sabotaging everything that he would try to say, going to all the tribes. And they would be right behind him saying everything that he would say, they would sabotage, seek to sabotage it. They would say, he's a liar. He's a sorcerer. He's divorcing husband from wife and putting swords against each other within the same family. And he's a sorcerer. He's a poet. He's this and he's that, no? And so they, no, he's not a poet. They never charge him with that. But they, but, but the Prophet ﷺ lying and toughy to an Asian didn't even look back at them. He doesn't even look back at them because look, look at what is informing the Prophet ﷺ. The Prophet knows this verse. And I'm not reaching this reflection without the Prophet ﷺ knowing it. You know, this is not our reflection in the Prophet ﷺ unaware of it, right? He has all of this inspiration, right? From Musa al-Islam. And then we get from Musa al-Islam. That's Musa speaking to his enemy and Musa speaking to his people. And now we have Musa speaking to whom? His teacher. Right? His teacher. One quick second. Assalamu alaikum. Sorry, my mother was calling. You can't speak about hadab having hadab with. Oh Allah, this is the nafs, you know. Sending a voice and Allah get back to her. It's the nafs, it's the nafs. Allah will protect us from ourselves. Right? So he said, did I not say that you would not be able to bear with me patient? Patiently, bear patiently with me. And then with respect, that's with respect to the ship, right? And then with respect to the boy that the man killed, right? He said, did I not say to you that you would not be able to bear patiently with me? I want you to look at both of these verses and tell me what's the difference between these verses. He said, did I not say that you would not be able to bear patiently with me? Did I not say to you that you would not be able to bear patiently with me? Is there any difference between these two? Say to you. He reminds me that he said it to you. To you. Right? To you. Here you have laka. Laka. And here you do not have laka. Right? So the khidr's patience was running short with Musa. Right? Khidr's patience was running short now with Musa. And Musa made him wait a long time before he showed up because they forgot about the fish, right? He made him wait a long time and when he came back he saw one of our servants sitting there, right? And he said, will you take me on as your student? So that's the first test of patience with Khidr. And then the second test of patience is now more apparent with laka, right? Laka. No, the first and the second is with Safina. The third is with laka. The fourth is the straw that broke the camel's back. Right? Like one of my dear friends and teachers he said that, you guys know him? Sheikh Walid Musa. You guys know him? He was here. He was here. Allahu Akbar. So he said, you know, his insight where he says that, you know, it used to be back in the days where students had to beat down the doors of their teachers, right? Knock down the doors of their teachers to take them on. Now teachers are just looking for students and they can't find them. No? So the Khidr, if this Khidr and Musa thing came around today, Khidr would have to have much more patience with Musa than Musa would have had with Khidr. What? He says, and in that is a tacit warning that you're getting to the, you're getting to the edge of this. This is the last time. This is that you, you got one more chance after this. If you cross the line once more, that's it. No? And that's and then he says, He said, this is where you and I part ways, but I shall first inform you of that which you did not bear with patience. And so, you know, after realizing that, you know, I watch every time I say laka, I watch every time I say to you, didn't I say to you, right? Because to you is an indication that, you know, I'm losing my patience with you, right? And if I'm speaking to my parents, I never want to say to you. Never want to say that, right? And I'm speaking to my children, oh yeah, I'm going to say that. Yeah, I'm going to say no, right? To you means the timeout is coming up next. One, two, right? Timeout. Now here comes the explanation. As for the vessel, it belonged to indigent people who woke the sea and I was minded only to slightly impair it, for just after them was a king who was seizing every ship by force. As for the lad, his parents were faithful and we feared lest he should trouble them with insolence and infidelity and we wanted that their Lord should grant them instead another son more virtuous and loyal. And as for the wall, it belonged to two young orphans in the city and beneath it was their treasure. Their father was a righteous man and your Lord willed that they should come of age then take forth their treasure all out of compassion from your Lord and not of my own will have I done any of this, okay? So you have I will, I wanted, we wanted your Lord willed. I was minded to do this, I wanted to this, we wanted to do this, your Lord willed to do this. You see the transition here, right? It was all from Allah, it was all from Allah. He could have said right? He could have said your Lord wanted, your Lord wanted, your Lord wanted. But he says I wanted to do this, we wanted to do this, your Lord willed to do this. So why do you think that's the case? With the, with the shift, why does he say I wanted? Huh? I wanted to, only to slightly impair it. You made a judgment himself? No, he says this was all out of compassion from your Lord and not of my own will have I done any of this. I do not do this on my own will. It's a response to the impatience. How well? It's a response to the impatience. It's a responsibility? No, a response to the impatience. So taking it upon, like making it a personal twist that I do this because it's a response to impatience. To, to Musa's impatience? Okay. So, right, good. In the first one, he's damaging something. Ah, yes. So he's taking the blame on himself? Because, because again, he's describing the deficiency to himself. Arad to an a'ibah. An a'ib is a deficiency. So arad a rabbuka an a'ib. Your Lord wanted to, so he's not describing the deficiency to Allah again because it's a deficiency. It's like, wait, I'm not too far away, Ashfin. The same kind of thing is going on with if when I fall ill he is the one who heals me. So here it's a deficiency that he is describing to himself. And not to his Lord out of adab, even though all of this was from the command of Allah. And none of my own will did I do any of this. Right? And secondly. Second one is because it's ha'ab, right? Because there's the insolence part and then there is the replacement of by another virtuous son. So he's sort of taking it as a we together. Because the son is unfaithful, insolent and infidel. I mean, that's what I'm also struggling with but that has a new difference because he starts with we paired, right? As if they're too close to we or there's a we paired part and then there is we wanted. So they're two, twice he's used the we element over there. Yeah. So I'm trying to see as to whether those two can be linked together. But again, there's this element of replacement, right? He's not basically putting the blame of the killing on Allah as well as Allah. He's trying to say the boy was going to be insolent and infidel. So we wanted that Allah replaced him with a better virtuous and loyal son. Yeah. So to to extend that, you go ahead. I was thinking like this this part of it that's referring to in the in the last part of the ayah is more like a du'a like they're asking or he's saying that we're asking a lot for something. I'd say the degree of confidence to show into Musa al-Sar'am by Fiddler al-Sar'am first degree is by myself, like I'm doing. Second, if the Musa al-Sar'am is still having doubt on his action, it's not me. And then it comes to Lord Allah, it's we. And then finally, even then he's not getting more confidence or not accepting it. And it says it's your law and my law. But it also has to do with the things that he's doing as well. Because the first one, there's a deficiency that he's applying to the shah. The second one, it says though, khidr, right, who is traditionally, we don't know his name, right, but traditionally this is the name that has been received, that al-khidr is also, he's empathetic with those parents. Right? That he includes himself here because he really did want that those parents have a good righteous son, right? He didn't want, himself, he didn't want to see those parents being treated with incidents or infidelity. Now, so he himself also wanted that, right? That's something that I also wanted to see come over here, that they'd be in a good situation as they grow older. This is something where he's also, you can see that his desire for this is infused in this act, that this was something that I also wanted to come to pass, right? Although he wanted all three of them to come to pass, but now because it has to do with the harm brought to the hearts of those two parents, he says, you know, that he infuses himself in it as well, yes. But you're saying that now is him and Allah? Yeah, me and Allah, yeah, me and Allah. I was thinking it was he and Musa. No, no, no, not me and Musa, no. He's telling Musa. Yeah, but I thought he was including Musa in it by teaching them. Yeah, yeah, no, no. And then the third one, he says, So your Lord willed that they should come of age and he's not there in that one. Because he can't, because this is the decree of Allah, I thought that he's not there, he's not there to decree that, to bring that to come to pass. There's no hand in that, there's no hand in that for a khidr. Allah Almighty, that's just, Allah is just going to let time unravel the decree. But then you can argue the same thing for the first. You can argue the same thing for all of these, right? But the middle one is also a replacement. The middle one is about replacement, right? Which is again from will of Allah which No, but replacing, replacing. Here he wants that that replacing and replacing happens, right? And that replacing doesn't happen over time. That replacing happens. These two have to grow up. They have to be sustained, they have to be provided for, they have to be protected for. But this one, he wants that this son go away. Because if he doesn't go away, they will not have another child, right? So he wants that this son goes away, right? And he wants to get rid of this kid, right? And that he be replaced with someone else. It's not the same thing that's going on in the third verse. You see what I'm saying? The verb uses the same thing. Say it again? The verb uses the same thing. You don't know? No, aradah. And yeah, it's the same verb. Al-thir, aradah, aradah, aradah. It's just here he's describing it only to himself. Here he's partnering, not partnering, sorry. Here he has infused himself into the will as well, into the, and that's why we said the want. We wanted, right? That they're the Lord. We wanted and the we here is for him and Allah that their Lord should grant them. And then here he's out of it. He's taking himself out of it. I'm just going to put this wall back up and the rest is in the hands of Allah. I'm just going to put this wall up. That's my job in this and the rest is with Allah. You see? I'm doing that. So, and then we're not done with this. That's verse 82 and verse, wait, what happened? Well, we've already covered this. So, if we go back for the benefit of people, what does he say to him? In verse 82, we covered this. And so it's verse 78, he says, this is the parting of the ways between you and me. I will first inform you of that which you are unable to bear patiently. Man am tastatah alayhi sabrah and here man am tastah alayhi sabrah. Right? We covered this three weeks ago but for the benefit of the people who are here that before he gives him the explanation he says tastatah, able. And after he gives him the explanation he says tastah, able. Right? And it's the same thing. Of that which you are unable to bear with patience. Of that which you are unable to bear with patience. So here this one has the tah, this one no longer has the tah and the reason we said that was why? Why does this one have the tah? Because it was difficult for Musa to understand in the beginning. But after the explanation came it became easy so the tah is removed. Right? So this is like the tah of difficulty. Right? That tah is removed after the explanation comes. You see? Okay. So that's what we covered last time. So here we go back to Issa al-Isman. You guys ready for Issa? Yes. We have two more slides. Issa al-Isman. I don't think you're ready for Issa. I honestly don't think you're ready for Issa. Issa al-Isman. Lo, the disciples said, O Jesus, Son of Mary, a very close attentioner. O Jesus, Son of Mary, is your Lord able to send down a table feast to us out of heaven? This is after David and Jesus breathed into the clay bird and it became, it flew. This is after Issa al-Isman was able to tah them what they were storing in their homes without ever stepping foot in their homes. This is after Issa raised the dead from their graves and gave sight to the blind and hearing to the deaf. They want another miracle. And they say, Is your Lord able to do this? Is your Lord able to do this? Is your Lord, not ours, is your Lord able to do this? Does he have the power to do this? And to do what? They want to eat. I mean, you talk about frivolous. You talk about frivolous men. And in the New Testament, Jesus is a lion, not a man. He's a lion. In the New Testament, he says you, he says a wicked and perverse adulterous generation seeketh after a sign. An evil, iniquitous, adulterous generation seeketh after a sign. But they come and say, show us this and give us one more sign. And he curses them. But look at Issa al-Islam. Look at what he has. Is your Lord able? What does he say? He exclaimed, fear Allah if you have any faith. Fear Allah if you have any faith. And so Issa al-Islam, he speaks to his people and the way that Issa al-Islam speaks to his people is just fascinating throughout the Quran. They said, we wish to eat their food that our hearts may be assured so that we may know that you have indeed spoken truth to us. We want to eat from this heavenly food so that we may know that actually everything you've been saying to us is true. Right? So, you know, seeing is believing. Seeing is believing. But what does Allah's part have to say? Alladina yubminuna bil ghayyub those who believe in the unseen. That believing is seeing. Believing is seeing. That's what we believe. Believing is seeing. Not seeing is believing. Believing is seeing. And so they're asking him, bring us down this table. And so he said, have fear of Allah. They say, so that our hearts may be assured so that we may know that you have indeed spoken truth to us. And that we ourselves may be witnesses to such a miracle. The type of thing. To such a miracle. Jesus the son of Mary prayed. O God, our Lord send down unto us a table feast out of heaven which we would observe as a recurring holiday from the first of us to the last of us as a sign from your presence and provide us for you are the most benevolent provider. Allah said, I shall send it down to you. But whosoever among you disbelieves hereafter I shall inflict suffering upon him the like of which I have never inflicted upon anyone in all creation. Allah, Allah now they cross the, they cross the bound they cross the line with Allah subhanahu wa ta'ala. Right? And Allah swt responds with such majesty and such power and he responds to their du'a, du'a. So if he responds to the du'a of these people what about our du'a? What about our du'a? If Allah swt answers the du'a of these people but let's hear, let's hear. They're their requests, he fulfills their requests but let's look a little bit deeper here. Fear Allah if you have any faith. And so Isa A.S. not mentioning words he tells them exactly what they need to hear at that moment. Fear Allah if you have any faith and you are my, you are my these are the hawariyun these are the sahaba of Isa A.S. man ansali ila Allah qala al hawariyun and na'mu ansarullah these are the sahaba that Isa had compare that to Abu Bakr and the hawariyun the Prophet A.S. had some Sahaba and he had some, he had some men and women around him right? He had, he had with no other prophet had Sallallahu Alaihi Wasallam So what does A.S. do? What does he do? After they insist what does he do? Look at this, look at this closely Jesus the son of Mary prayed so he was speaking to his people and look at how he's addressing his people with that hardship that, that harshness right? fear Allah, waking them up right? that harshness fear Allah I've shown you sign after sign after sign Nuh A.S. didn't speak to those people he's people like that right? because he didn't show them sign after sign after sign there's a context to this there's miracles all these miracles of A.S. they saw this and so he's speaking to them with fear now because now that you have seen some of the unseen you don't, there's a trade off there's a trade off again and you don't have the right to ask for this that's not within your right you've seen enough that's not a right of yours to ask for so there's a trade off here and he says fear Allah if you have any faith and then he turns to his Lord and look at how he addresses his Lord O God our Lord and A.S. was the loneliest man on the planet he was the loneliest man on the planet O God O Lord, O God our Lord what has he done essentially by addressing Allah in this way say it again including himself he included himself among those people that had that he was saying that have no fear of Allah in their hearts these losers he's including himself among them he's including himself among them as though the dua is his as though the desire was his O God our Lord send down unto us whereas he could have said what O God my Lord send down unto them I would have said that I would have said that that's what I would have said O God my Lord send them what they're looking for and then their affairs with you but this is the compassion that a prophet has for his people this is the compassion that a prophet has for his people and this is why on the day of judgment they say I'm for it you're on your own you're on your own right this is the compassion that a prophet has for his people O God O God our Lord send down unto us a table feast out of heaven and now look at this which we would observe as a recurring holiday what did they say by which we would know that you speak the truth right what does A.S. do he changes the dua he changes the intention he gives it a noble intention and he says which we would observe as a recurring heed we would take it as a heed as a recurring holiday from the first of us to the last of us that we would make this thing we would really we would really honor this that this sign of you if you oblige us are this request we would honor this sign from the first of us to the very last of us we would celebrate this in our annual festivals from the first of us to the very last of us as a sign from your presence as an abiding reminder of your very presence and provide for us for you are the most benevolent provider aqidah one on one provide for us for you are the most benevolent provider and arisa al-isam is interceding with Allah subhanahu wa ta'ala with the utmost adab for people who have no other in order for their wishes to be fulfilled and he is doing it as though it was coming from himself and giving Allah a noble reason why this request should be fulfilled if I can say that do you see it do you see what is going on you and Allah says I shall send it down to you I shall send it down but whosoever among you disbelieves thereafter I shall inflict suffering upon him the like of which I have never inflicted upon anyone in all creation you see how aisa addresses his Lord softly and how Allah subhanahu wa ta'ala addresses his his prophet his messenger and Allah knows that aisa al-isam does not want to make this talk he does not want to turn to his Lord with this prayer this is not the prayer of aisa al-isam this is not his prayer and Allah subhanahu wa ta'ala brings down that he sends down that table that banquet for them but he warns aisa al-isam regarding his people he warns aisa al-isam regarding his people and then we have aisa al-isam now we have him with his Lord in hereafter and when Allah says Aisa al-Namaliyam did you say to the people take me and my mother to my God instead of God He said Glory be to you what is to be said what is not to be said with the truth if you said you already knew you know what is in my soul and I do not know what is in your soul you are the signs of the unseen I did not say to them except what you ordered me to worship Allah my Lord and your Lord and I was and I was a witness to them who I did not have in them so when you turned to me you were the one who put me on them and you were the witness to everything if you punish them they will be your servants and if you offer them you will be the one who is the God and the talking so this last verse here if you offer them it will be your servants and if you offer them you will be the Great and the talking That verse is the verse that the Prophet ﷺ recited throughout his tangent and kept repeating throughout his tangent, that last verse, right, and we'll get to the translation of it. And behold, Allah said to Jesus, the son of Mary, did you say to men, take me and my mother as two gods alongside God, He answered, glory be unto you. It is not befitting that I should ever utter that to which I have no right. Had I said such a thing, you would have surely known it. You know what is in me, and I know not what is in you. You know all things in the realms of the unseen. I conveyed to them not, but as you commanded me. Worship Allah, the Quoter off, the Quoter off. Worship Allah alone, my Lord and your Lord, and I was a witness against them, only as I remained among them. And when you took me, you were ever vigilant over them, and you are a witness to all things. If you will to chastise them, they are indeed your servants. And if you forgive them, then you are exalted in power and wisdom. That's a mouthful. That's a mouthful. Did Arisa answer the question? What was the question? Did you tell them to take you and your mother as gods before, besides me? What's the answer? No, the answer is no. That's the answer. But Allah SWT brings every prophet as a witness against his people. And Arisa Al-Islam is giving testimony. He's giving his testimony as a witness. And his testimony is a mouthful. He's got a lot to say. He's got a lot to say. And as he says it, notice that Arisa Al-Islam is absolving himself of any connection to these people. Nefsi, nefsi, nefsi. You can read that through every verse of this passage. Myself, myself, myself. I don't care. I have no concern for them anymore. It's nefsi now. It's me, me, me. Me, me, me. I have no concern for them anymore. And that intercession, there's no intercession of Arisa here. There's only testimony. And that testimony is only against them. Shahidun alayhim, he's a witness against them. Not for them, but against them. This is the divine court of ultimate justice. And Arisa Al-Islam is a witness against these people. And he's not, he's not, there's no intercession here. And to further elaborate that point, one is because intercession belongs to whom? The Prophet Muhammad ﷺ. That's one. Secondly, look at what he's saying. At the very end, if you will to chastise them, then they are your servants. You have, you have every right to do so. You are the Lord and you are God. If you will to punish them and chastise them, they belong to you. You do with them whatever you will. Ultimate Lordship over your creation. If you will to chastise them. And if you forgive them, then verily what? You are what? Don't look at the book. Don't look at the book. If you forgive them, then what? Verily you are? They are forgiving thee? Most merciful. Right? What did he say? If you will to forgive them, then you are? Exalted in power and wisdom. Why didn't he say you are offering? If I'm not going to tell you, I'm going to tell you. Right? Why didn't he say that? Because what? Yes. Huh? And what else? Because of the question what Allah swt. Besides me, you have asked them to worship you and your mom. So that's a punishment. And then... No, we got to work on that. I agree. Yeah. It seemed like it would be like an inclination to like... That's it. To like beseech Allah to sort of forgive them. It's an intercession. He's like, no, no. That's an intercession, exactly. If had he said that you are indeed the off-forgiving most merciful, that's intercession. That's intercession, right? That's a dua. That's a dua that you treat them with your mercy and your... Although it's... Although it's still neutral. It's still neutral, but it shows it. It shows an inclination toward them. And I have no inclination toward them because now the affair is between you and them. I'm sorry for pointing at you. You don't understand that. That's horrible at that. We don't point when we speak about Allah. That that is between you, Ya Allah, and them. They belong to you. You wish to chastise them. You are the... You are... They are indeed your servants. And if you wish to forgive them, then you are exalted in power. Out of your power, you will forgive them or not. And exalted in wisdom. And if you forgive them or you don't forgive them, that is part of your wisdom, totally absolving himself from them. And we see that utter adab that Reesa Ali Salana has with his Lord in this exchange, in this... in this witnessing, in this testimony, right? And his deference to the Prophet Muhammad sallallahu alayhi wa sallam, right? His deference that that is the maqam of Sayyid al-Habibi and Rasulullah sallallahu alayhi wa sallam, right? So, with that, I think there's one more... Yeah, I think we're... Any... 10 minutes? Really? Yeah. I am 100 enough, 100. So, any questions, any comments? Any reflections that you have, that you'd like to add? Yeah. We're discussing Musa al-Islam. Is that the PR term? I think it's called stay on message. That's what it made me think of. Yeah, yeah, yeah. That when you're on these confrontational news shows, you just stay on message. Stay on message, yeah. Don't allow yourself to get sidetracked by this adab. Because they'll try to frame you in a certain way and put you on the defensive and you've already lost it. Once you accept the frame, you've lost the argument. Like the Jews, when they came to the Prophet ﷺ and they said, Ain Allah, where is Allah? That's a frame that you can't... If you accept that frame, you go right into blasphemy. And so he said, Kamal Allah. So Allah was... They said, where is Allah? He says, Allah was. And there was nothing with it. Wallash-e-Aman. Allah was and there was nothing with it. And now they had to work around that frame. You deal with that frame, right? And you try to answer it. So the people who, you know, they were speechless. They had nothing to say. Nothing on him. And he answered just like that. And that's a question. That's a question that I would have expected the Prophet ﷺ to just wait for a revelation to come. But he didn't wait for a revelation. That's a question. When they came and the Jews asked him that question, you would expect, okay, that's a tough question. You know, there may be some revelation, some verse to come down to sort of give a good answer to that question. And the Prophet ﷺ, in a heartbeat, with a blink of an eye, with a blink of an eye, he said Allah was and there was nothing with him. Deal with that. And basically, you know, undo it or not. Stay on the message. The previous slide. This story, isn't it very similar to the story of the cow where Jews keep on questioning it and in the end they go like, now you have spoken the truth? Exactly, yeah. But it's not even. But it's also true about us. There's a whole point to this whole thing. This story is true about us, you know, because what seeing is believing. Seeing is believing. I mean, seeing is believing, that's a human phenomena, right, that's a human phenomenon. And a lot of us, our faith is predicated on that. Imam Ali ﷺ said, if I was able to see, if the veil was lifted between the Hanseen and the Seen, and I was able to see, it would not increase my faith, one Ayodah. Because believing is seeing for Imam Ali ﷺ. But I have a question. How come Prophets, if we're anywhere less than others, ask the same question about, you know, reviving Prophets. But he's not that asking. There's a very good question that I think that we can find in Tabseer, right? But one of the things, one of the things I can mention, and I'd be interested in knowing what Imam Al-Razi says and what others have said, one of the things that I can mention about this is that Sayyidina Ibrahim Ali ﷺ did not stipulate it as the way that they are stipulating it. They would say that now we know you're telling us the truth. And that was not the stipulation that Sayyidina Ibrahim Ali ﷺ had. He just wanted to see it. Like, who doesn't want to see life created out of death? Who doesn't want to see that? I don't want to see that. It doesn't mean that if I don't see it, I won't believe, or if I don't see it, my faith will not be certain. My faith is a certain, like Imam Ali ﷺ said, that my faith and the faith of Jubeel Ali ﷺ is just a certain. That's a whole other debate, right? Whether Imam increases or decreases. But for Abu Hanifa, and it's a semantic thing, for Abu Hanifa, he says that Imam is a jasmine, right? It's affirming something as true, and there's no degree in that. It's either true or it's not true. And so if you recognize it as true, then you have certainty, right? You have certainty. And if you recognize it as not true, then you have doubt in it, right? And it's either certainty or doubt. So that's faith for him. So Imam Ali ﷺ had that certain faith in Allah SWT, but you want to see it. You want to see it. Oh Allah, show me how you raised it. I mean, who doesn't want to see that as a prequel? So it's this natural tendency in the human being to want to see. Who doesn't want to see a miracle? Who doesn't want to see Rasulullah in their dreams? We all know that Rasulullah ﷺ that he existed, but who doesn't want an affirmation in their dreams of his intimacy, right? Although we know that he says salawat on us whenever we say salawat on him, but who doesn't want a little closer intimacy with the Messenger ﷺ? So that Rasulullah ﷺ is seeking intimacy with his Lord. Now, through seeing a miracle, through seeing how just, you know, and so Allah SWT shows him. He shows it. And he answers that. But he answers it with look, and he answers it with Rahmah. Because Ibrahim ﷺ in his heart, he didn't have what these other people like Ben-Isra'il had. So that's just my answer to that, but of course we have to take it to the Mufassim, see what they say about it. And that was his response. That's what's predicated for him. He says, well, I can liyat mahi naqabi? Liyat mahi naqabi, you know. Because it doesn't mean in order for me to believe in you, but it says in order for my heart to be tranquil about the matter. I want to have tranquility in my heart. I'd like to have tranquility in my heart just by witnessing a miracle like that. It's a curiosity basically. It's curiosity. I want that curiosity to be sort of quelled. You know. I'd like to see how and how, just the howness of it. There's a curiosity that I have that I'd like to be sort of satiated, fulfilled. That's all it is. It's a desire. It's a desire to witness the creative power of Allah. I want that desire to be quenched. That's all. You understand? The example that when you were explaining how or you kind of made fun of like how this would have been if you submitted this in school, you'd get red marks all over and it would be wrong and C minus and all that. So it just made me think of what was the reaction then of Quraysh because I don't remember ever hearing that they kind of like tried to semantically or like grammatically attack the Qur'an or did they or were they just in awe of it? They were in awe of it. They had two responses to it. I'd say three. One is that they were in such utter awe of it that they recognized it as not being moral speech and so say, no on the way to killing the Prophet ﷺ goes and embraces him because he recognizes this could not come from except from Allah. It was just so beautiful, so powerful, so unique. That's one reaction. Another reaction is that they would they recognize it as true but they didn't allow that recognition to flourish into Imam. And so they rejected it. Right? They rejected it. And others did not. Others would was it the third reaction to this is that others would refuse to listen to it. Right? From the very Gekko, they would refuse to listen to it and just write it off as as they would write it off because they already had foregone conclusions about who the Prophet ﷺ was, that he was a liar and he uses and so they would sort of tune out to it. But they didn't try to say this. Oh, take it apart and everything? No, they didn't have anything like that. Because the thing is you're expecting something to come and it doesn't come this all. You can't really poke at that because this is actually part of their own rhetorical devices. It's there in the poetry. It's what Arabs themselves use in their poetry to be able to color a meaning of paint and image and you already have elliptical speech all throughout poetry. Not in the normal conversation that people have but there's also there's precedent for this in their own poetry for it.