 أحذي من خلدتنا أن أقالف لألو سبحانه وتعالى إنك أنت العنين ردش رخل يستطعوني ويسروني ورحلوا رفضة تنيني سعيني جدتك رخل يصول الله على سيدنا ومحمده وعلى أهالي بي كيف تفعله today؟ كيف يفعله today؟ كيف يفعله today؟ today, Insha Allah, time is not an issue. There should be time for you to ask questions. And I think also even as we go through the speech, if you have questions, I don't see any harm in your asking the questions. I want to read to you the speech today. Reading the speech is not very entertaining. This is a speech that I gave on December the 22nd in the Gambia conference that we hold in the Gambia for the last five years. Mashallah it's gotten better and better every year. And Shaykh Al-Happam, Al-Amin Fawadia, he was one of the honorable guests that were there. And so he liked the speech and he thought that this speech would be useful for you, that it would be beneficial for you. I hope it will be. I don't really know how long it will take. I don't think it will take too long. But when I gave it to the Gambia, I gave it in Arabic and I gave it in English. The English that you were very dear. And then we had it translated into Mandinka. And then we had it translated into Wolof. That's the way we do all our conferences. West Africa is especially the Gambia. Who knows where the Gambia is? Where is the Gambia? Where is it? Are you from Africa? Okay, where are you from? Nigeria. So the Gambia is the smallest country in Africa. Very little. And it's right in the middle of Senegal. It's actually the Gambia River and the literal lands that are around the Gambia River. And it's a very nice country. The Gambia is very friendly. It's very safe. They call it the smiling coast of West Africa. So we gave the conference there. And it was very nice. We had a lot of people attend. So insha'Allah, if you have an objection, then we will give this speech insha'Allah. And then we can talk about it. The title of this speech is We Are Here For Everyone. We are here for everyone. Anything that we're here to serve everyone. To help everyone. To benefit everyone. Authentic Sufism. And its role in performing the bunma and uniting Muslims. Praise be to God. Whose praise is the key to opening successfully every matter of wisdom and consequence. And in whose remembrance and obedience the people of a certain faith. And eternal felicity by infinite joy. May God extol and grant perfect peace to him Who is sent as a special mercy to all the world. First and preeminence. Honor. And greatness among all God's prophets. The best of His creation. Our noble Lord. Sayyidi Al-Muhammad. The Messenger of God. And to his family, his companions. And his brothers. The Divine Messengers. And to all the Archangels. Here is to God. We live in an age of contradictions. Ours is an age of new types of science. Rare knowledges. And extensive information. It is an age of discoveries. Inventions. Innovations. Transcontinental connections. And amazing commodities that we manufacture and consume. At the same time, it is an age of unprecedented manifestations of ignorance and denial. We have forgotten the wisdom of our forbearers. We are cut off from each other and our families. We have altered good customs and principles. And we have seen the unprecedented spread of previously unknown diseases. And loads of destruction and types of oppression. Modern man lays claim to progress. And he has made progress in many things. But he has also retrogressed in others. And stands on the brink of an obscure future. And is threatened by real and potential disasters. And an obscure destruction. Dangerous of unprecedented tribulation and destruction. Such contradictions can also be found in the Muslim world today. Our numbers are great. We send millions to the Amor and to the Hajj every year. We fill our mosques in Talawi. Our mosques overflow and fill the streets in Jumar prayers. Here in the United States, many mosques have to have two Jumas, as you know. It's amazing. We fill the mosques. Yeah, we are perplexed by doubts and doubtful teachings. We are dominated by internal conflict, division and great confusion. Conflict voices claim authority to speak about Islam. We find intolerance among us and extremism. We show little mercy to each other and to others. We have even witnessed terror and oppression in the name of religion. God's messenger, may Allah extol him, grant him perfect peace, fully conveyed God's message to us and fulfilled the trust God had imposed upon him. He left his umma on a luminous path forward, which was as bright by night as it was by day. But many Muslims today have strayed far from that path and lost sight of its waymarks. They have taken different directions in obscurity that are as dark by day as they are by night. Islam has become threatened from within by an overabundance of trials and tribulations and the appearance of dignals in the garb of learning and the disappearance of true knowledge and the waymarks of right guidance. History bears witness that it is difficult to destroy religions from the outside that can be done as it was done in Muslim Spain and Portugal and Sicily and Hungary where Islam was eradicated by the inquisition and by terror generation after generation and the history of the ancient Christians and Jews and modern Jews is also filled with many examples. But as a rule, it's difficult to destroy religion from the outside especially the religion of Islam. But it is possible to destroy them from within. Religion is destroyed in the name of religion often by those who regard themselves to be upright and sincere believers and truthful performance and authorities in the Dean. This time we live in today with its contradictions and with its priceyness and with its challenges. There's not unlike the time in which both Al-Iman al-Bazali and Shefaq al-Pabr al-Tirani appeared which was when did the Crusades begin? The Crusades began in 1096 so it's really the 11th century and that's the age of Imam Al-Bazali and Imam Shefaq al-Tirani Imam Al-Bazali was 19 years older they both come from Sunni Persia Persia in those days was a bastion of Sunni Islam Persia was a bastion of Sunni Islam for a thousand years Imam Al-Bazali comes from Nisafur from Meccan Clubs and he lives in Nisafur and Shefaq al-Tirani comes from Jilam which is a beautiful region upon the Caspian Sea and Shefaq al-Tirani comes from a blessed family perhaps of the Prophet and his mother sent him back to study and he was 18 years old she was a great saint he lost his father that he was in Portland he lost his father as a blue tide but his mother said these eyes will never see this beautiful face again he's sending away the Baghdad he comes into Baghdad when he's 18 years old exactly in the same year that Imam Al-Bazali has his crisis and leaves back there that's very interesting and then Imam Al-Bazali he goes on this spiritual quest that you should know about and he does the deed that he has been teaching Imam Al-Bazali was one of the greatest scholars in all of the science in all of the discipline but he exerted himself so much in study as a boy, as a young man that he actually ruined his health that's what some scholars say that he didn't live a long life but all this knowledge he had and with this brilliant teaching that he gave he came to see in Baghdad that he didn't really live his life in a way that was honest to God and that was true to that knowledge and that's what he wanted to have he wanted to have practice that embodied the teaching that he gave and then the luck and here becomes one of the miracles in Islamic history Shaykh Abdul Qadir Jilani comes to Baghdad and he studies for over 35 years he mastered all Islamic sciences he mastered Arabic and with all of its recitations grammar morphology elephants the science of differences of opinions and he became a Mufti in the Handali school and a Mufti in the Shafiri school and he was called by all the scholars of this time Shaykh Abdul Qadir Jilani he's an amazing person but he studied for 36 years in the privacy of his shaping and he didn't want to be public he didn't want to teach but then the command came when he was in his 50s that he now had to preach he had to guide the people and then at that time he comes forth and there's tremendous similarity between the way of Imam Abdul Qadir Jilani and the way of Shaykh Abdul Qadir Jilani to the extent that some scholars say that Shaykh Abdul Qadir Jilani is applying the way of Imam Abdul Qadir Jilani about the time of the most difficult time one of the most difficult ages in all of Islamic history the time of the Crusades Muslims were divided rulers were fighting with each other scholars and if you read the Hiyah of Imam Abdul Qadir Jilani who were the people that he speaks the harshest against the scholars Shaykh Abdul Qadir Jilani أنا أعطيك أي شيء أعطيك موجود وقمب من أجل جفاني أعطيك أجل وطبعاً لأنه يجب أن أعطيك أن هذا هو شرطة تتوك أنك أنت كانت كاملة أنك يجب أن تستطيع حدودك أنك يجب أن تنبهحك من الشيء وذلك الآخر يجب أن أعطيك أن أعطيك بسرورة جفاني ويجد يحفظ المشارعين وقاعدته ببقاعدة جهازية كان يجعله يولد أن يكون منطقة وما الذي يقوله أنه كان يقوم بمعروف بالمشارع وكان يكون منطقة وما يقوم بناسة وجيلة وما كان يقوم بناسة وما كان يكون منطقة وما كان يقوم بناسة ولكن هذه كانت موضوعا جداً و كانت موضوعا جداً ولكن هذا time we live in today is not unlike the time that those great women had their students فبعض of them devoted their lives and all their energy to setting things right to putting the house of Islam in order bringing lasting reform and setting Muslims again on the luminous path of the messenger of God may God have stole him and dragged him to the east laid down for us in this sunnah and this is a paper that you don't mind if I add it out here is that okay? شكراً قدر الجيلاني that said about the state of Muslims in this time it says this dean is on the verge of having all of its walls collapsed to the ground Oh Allah, provide me with helpers so that we can build it back up again so that's what he does شكراً قدر الجيلاني he exerts himself to raise the walls of his dean back up and again he is a serious scholar his role in the Islamic scholarship but then also he's a master of all the ways of Islam but it says give me helpers let me put the walls of this dean back up by a way of bringing about reform and restoring the true teachings of Islam in their time both Al-Ginan al-Bazadi and Shaykh Abdul Co mouths &恐ام directed for all Muslims in order to instruct them bring the Dine back to life in their hearts and unified their ranks and direct them toward a new and brilliant future one that is worthy of the civilization of Islam Shaykh Abdul Coates will say as words of lasting wisdom and counsel to the Muslims of his time which are valid for all times and especially this present time of ours. Stop talking about things that do not concern you. Put aside intolerance and fanaticism towards your particular approach to the Dean. Be busy yourself with what will be a benefit to you in this world and the next. Allah says in the glorious Quran, This day have I completed for you your religion. Fulfill my blessing upon you and contented myself with Islam for you as your religion. The luminous path that God's messenger may God extol him and grant him perfect peace left us upon which as he said is as bright by night as it is by day. It's as clear to see in the night as it is in the daytime. And when you are traveling in the desert even in other places. And there are pathways and there's also types of nights like nights of the full moon where you can see the road in front of you in the dark. Just as well as you can see it in the daytime. And this is the figure of speech that are blessed prophets of Allah. He left us with the truth with a luminous path. A radiant path that is easy to follow at night as it is in the daytime. Or maybe in times of difficulty. So it's as easy to follow in times of crisis and difficulty as it is in times of ease. And prosperity and success and so forth. And this is why for us especially today when we live in a world that is extremely complex. And we are faced with problems that are totally overwhelming. You know that the path that we must take in facing that is to go back to the luminous path. To know that luminous path that is as clear by the night. As it is in the daytime. And then we know how to go forward. Then we know how to solve these things. So this religion as Allah shows us in the Quran is complete and fully integrated. اليوم أكمرت لكم دينكم. I have made perfect for you, your religion. There's nothing missing from it. This blessing has been fulfilled. And this primordial and universally tolerant religion of Islam. Which God has been contented. Which God is content to bestow upon us. And by means of which we gave this pleasure. All of the essential elements of this religion have been clearly set forth in the well-known and authentic Hadith of Jibreel and Gabriel as narrated by Al-Bukhari, Muslim and others through various chains of transmission. Among them is Al-Bukhari's narration of this Hadith through Abu Ghuraira. May Allah be pleased with him. And in this transmission Al-Bukhari transmits that one day The Prophet and God extolled him to grant him perfect peace was out in the open among the people. And this is at the end of the mission. This is towards the end of the Hadith. Gabriel came to him and asked What is e-man? What is true faith? The Prophet said that you believe in God. His angels, his books. And the final meeting with him on the Day of Judgment. And the resurrection of the dead. Gabriel asked, What is Islam? What is true submission? The Prophet answered, Islam is that you worship God alone not associating anything else with him in his divinity. That you establish the daily prayer. Pay fully the obligatory alms tax and pass the month of Ramadan. Gabriel then asked, What is Ihsan? What is moral or spiritual protection? Ihsan. What is the way of doing things in the most beautiful manner? What is Ihsan? Ihsan is that you worship God as if you could see him for although you do not see him, he sees you. In Muslim, the transmission of this Hadith which comes from Ibn Amr and his father, Amr Ibn Hamad may Allah be pleased with them reads a little bit differently. Often Hadith are transmitted by meaning and sometimes they're transmitted by explicit words. Sometimes when you have differing transmissions it's because they're both by meanings. Sometimes one of them might be love one and by actual words and the other one might be by meaning. But in this transmission which is by Amr and it's transmitted by Ibn Amr and Ibn Amr, his son is extremely exact. Extremely exact. The golden chain of transmission in Hadith, what is it? Who knows the golden chain? This chain of transmission in all Hadith Do you know? The golden chain The golden chain is Imam Malik Imam Malik who is Imam Al-Muqoo is Amir Al-Muqineen in Hadith By the consensus of the Muhaddith Imam Al-Bukhari Muslim, all the great Hadith Amir Al-Muqineen in Hadith is Imam Malik He's the master of Hadith He's master of Cook also But you have Malik transmitting from Nafiq Nafiq is a successor What do we mean by a successor? A Tabiri What is a Tabiri, a successor? Sorry? Right, so the Tabiri the Ahsan is a believer of the generation immediately after the blessed prophet Salaam who takes the deen from the Sahabah and then the companions are of course as we all know those blessed men and women who believed in the prophet and lived with the prophet and cherished the prophet and took and saw the prophet and took the deen directly from them So the golden chain is Malik who is a successor of the successor These are the best generations as our prophet taught us The best generations of humanity are the generation of the prophet This is when time came around to the beginning So you have him and you have his blessed companions men and women and then you have the successor and the successors of the successors So you have Imam Malik Imam Malik is what we call an old successor meaning that he is the first generation of the successors whereas you have other successors that are called young successors because even though they meet the companions they meet the companions or one or two of the companions has young boys and girls So they are called successors because they have that blessing of seeing the companions but they really study with the successors So Imam Malik has this connection with Nafya Most of his teachers are called young successors They are the second generation of the successors But you have Nafya and Nafya was extremely precise Nafya was a Persian and Nafya was a perfectionist and many people couldn't study with him because it's very difficult Imam Malik was the one who could study with him always Imam Nafya became blind at the end of his life and Imam Malik would take him by the hand and guide him wherever he had to go but Nafya was exact very precise and Ibn Amr is the same way so therefore when you get a transmission in Bukhari and Muslim in these other great books of Hadid from Ibn Amr it's often going to be very carefully narrated very explicitly narrated although that's not necessarily the case but I like the other transmission I want to begin with it because it puts Imam first and this one puts Islam first and the Prophet said whatever he said but in terms of priority as we discussed yesterday that Imam is the first obligation the first obligation is to know the creed to know what we believe and why we believe it why do you believe that God exists why do you believe that God is one why do you believe that the world is created we have intelligent truths of that and we can't neglect those things especially in a time like this this is part of the confusion of our time often Islam is taught today as in an authoritarian way that you believe in God because God says to believe in him you believe in this because the Qur'an says so the Bible told me so and the thing is that that can be adequate for some people but it can be extremely inadequate that we have today for example maybe some of you but young men and women that go to colleges and universities where they may take classes in which they are told to write about God why you believe in him or why you disbelieve in him that happens in a lot of colleges and universities and we find a lot of young Muslims they don't know what to say basically they say what they were taught in Sunday school we believe in God because of the Qur'an says so and that's not a very watertight argument we have other arguments as well how do you affirm the validity of the Qur'an itself if you don't have knowledge and a lot of them they flunk and their teachers are not merciful to them at all it's like you don't know what you believe in you don't know how you believe in it and this should never be our situation this is because we often ignore the first obligation of the religion which is which is theology you need to know why you believe in God this is a great tradition today some non-Muslims have done a better job talking about our theology than we ourselves do because we are in a community such as the book on the Qalam arguments by Craig and there are other works as well you know he says these are really tight arguments these are careful arguments for the existence of God the oneness of God but a lot of us don't even know where to begin with that but in any case in this hadith he begins with Islam and this is the transmission that you are familiar with in Musa the prophet Gabriel came to the messenger of God among the companions as was indicated in the hadith of Uqaira and Gabriel came up to the messenger of God as you know and he sat right in front of them he put his knees to the prophet's knees and he said tell me about Islam and he killed me out of Islam and the messenger of God Allah stole him and grant him perfect peace he said Islam through submission is that you bear witness that there is no God but God and Muhammad is the messenger of God may Allah stole him and grant him perfect peace and that you establish the daily prayer pay the alms tax fully fast from Allah and make pilgrimage to the house of God in Makkah if you are able to find a way then Gabriel asked about Imam and I short the hadith as most of you know and then he asked because almost as we were shocked that who is this man never seen him before he is beautiful, he is radiant white clothes brilliant black hair he has no sign of travel he didn't come in an airplane they don't have those when people travel in those days you travel on camel back or mule back or donkey back or horse you know before you walk and when you travel you get dirty the effects of travel can be seen on you covered with dust and Medina is a big oasis beautiful oasis set in the mountains but everybody knows everybody else and they all know who comes through the walls and who goes out so they know who has come they know the delegations that come they don't know who this person is where did he come from and why he didn't stop in anybody's house to wash or anything like that so who is this and then they say we're shocked that he asked the question and then he affirms it because he says he says so much he spoke to the truth and then he asks about Imam through faith and the prophet replied that you believe in God his angels his revealed books the messengers and the last day and that you believe in Qadr Qadr the divine decree that of it which is good in that of it which is evil God creates all that exists God creates good and God creates evil God creates the angels and God creates Satan and he has wisdom in that and God is just and God is good then he asked about Islam moral and spiritual perfection and was told as in the other Hadith this is where the words are exactly the same that you worship God as if you could see them for although you do not see him who sees you the first narration which is the narration from Abu Ghurairah ends with the words this is Gabriel who has come to teach the people that is the companions the people here are the companions their religion the second narration ends by saying it is Gabriel who has come to you that is to the companions to teach you your religion and the Hadith of Gabriel is one of those monumental Hadiths of Islam we have many of those that of Allah God has ordained good doing or doing things right they sound for all things إنما الععمال الدنيات actions are only judged by intention من كان يُقْمِنُ بِاللَّهِ وَيَنْ يُقْمِنْ أَسْرِفَ وَاَيُقْمِنْ جَارَبُ who ever believes in Allah in the last day let him honor in his neighbor there are so many of these Hadiths which are pivotal Hadiths of Prophet ﷺ but one of the things about the Hadith of Gabriel which is very important is the context of it and this is also why our Muhadithin have called it the Hadith of Gabriel and this is to draw attention to the fact that in this Hadith Gabriel جبليل is teaching the companions directly he is teaching the companions directly they see him and this in it is that these are the last years of the prophecy this is we don't know exactly what the Hadith of Gabriel is but the view of our scholars is that it's at the very end of the Mededinist period and so this shows us what it shows us the status of the Sahab it's one of the many proofs in the Quran and the Hadith to show us the status of the companions that the companions of the Prophet ﷺ who are the best generation of humanity after the prophets and the messengers you know that they are worthy of seeing Gabriel they are worthy of receiving the teaching directly from him so what are these people and this also shows you how our Prophet ﷺ succeeded in the greatest of prophetic paths which is giving the truth that he embodies to those who follow him this is the great mission of the Prophet ﷺ because religions are transmitted not just his texts and not just his teachings but by the people who receive it embodying the reality of the Prophet ﷺ just as Joshua embodies the reality of Moses ﷺ and just as the great disciples of Jesus Christ embody the message of Jesus Christ and this is the way the Sahabah are that they now take in this light completely and they become now radiant exemplars you know who will then take this Dean to the world because that's how we get our religions we get it from the companions so the Hadith of Gabriel is a really important Hadith that we have to never forget that that this tells us but not in words thousands of things about how great the companions were how great they were and of course in the Hadith of Omar and some of the transmissions then they say that when Gabriel up to leave they actually went to look for him they couldn't find him there was nowhere to be found and then the Prophet said this is Gabriel who came to you to teach you the Hadith of Gabriel emphasizes excuse me the Hadith of Gabriel emphasizes that the authentic complete and perfect religion of God that He is content with for us and that makes Him pleased with us has three essential elements the first is Imam true faith based on certainty and understanding and Imam has a science that grows up in Islamic history that embodies it and that depends it and that expands upon it when new questions arise and that is called the knowledge of the true it is also called by other names it's called the knowledge of God's unicity of God's oneness it's also called the science of the fundamentals of the religion because all of the fundamentals of the religion are in the meat and then we also call it by the Ilm of Calam which is the science of speech and there is a lot of discussion about why Ilm Calam is called that as I said yesterday one of the strong opinions is that it's called Ilm Calam because the main thing or one of the things that it conspicuously talked about in the early generations was about the word of God the speech of God and it affirms that speech is an eternal that is a pre-existent attribute of God but then how can speech be a pre-existent attribute of God thank you if speech is sounds and letters and words if it's Hebrew or Arabic or Aramaic or some other tongue and this is where the scholars really come there with their brilliance to show that speech as an attribute of God in his essence is utterly one as are all of his attributes it is pre-existent it is uncreated it is everlasting it is totally dissimilar not like anything in creation so it's not Arabic and it's not Hebrew and it's not Aramaic and it's not any human or angelic language it's not grammar it's not syntax it's not sound and it is not sentence structure but it is an attribute of God that perfectly indicates points to all that is manifest in God's knowledge so speech and knowledge are pairs in the attributes of God knowledge reveals to God all that is known which is infinity upon infinity upon infinity all that is necessary all that is impossible all that will be and all that could have been but will not be it is known to God for pre-existence uncreated knowledge but it is absolutely one it's not made up of parts it relates to all the details of knowledge but we call that cosmic relation that's not the attribute itself the attribute itself is one utterly one in a way that you and I can never have them but in a way that we perform and it is utterly pre-existent eternal dissimilar not like your knowledge which is earned and created that you forget and you learn back again and it is also self-sufficient and utterly one so speech and knowledge they are pairs these are really important things today a lot of us we see that the Muslims are talking about whether it was created or not all the waste of time sorry these are huge theological debates that are ancient debates because when Muslims inherit the world they also inherit all of the debates that the Jews and the Christians had had before them and the Buddhists and the Hindus and the Greeks and the Romans and everybody else and there are a lot of big issues like free will good and evil that you know they need to now deal with in a way that is sufficient for the people around us okay so therefore we have a science of email and this is a science based on the Quran it is based on حدي it is based on pure reason it is based on science customary experience we don't believe that those things ever contradict themselves if they are properly understood and properly studied we don't believe in contradiction between reason and revelation okay but this is also if we had that we have to have imams you know who could vote themselves to this are the great imams of or أبو حنيفة مالي أششابيعي أحمل and two of those imams are also great imams of theology who are those of the four imams two of them are also great imams in theology who are they so you've got the first one right and the second one wrong no إذن أبو حنيفة and أحمل they said these are two great imams also in أقيدة they're also great imams in أقيدة as well إما أبو حنيفة is in trouble إسفق الأقبط is an amazing book and then out of the cavity tradition of أقيدة comes a particular school of أقيدة which is called what not jurisprudence although the man that is named after was one of the greatest jurisprudence of all Islamic history what is the name of that school maturid right this is the maturid school it's from central Asia and this is because إمام الماتوريدي he is he receives the أقيدة أبو حنيفة who receives the أقيدة from the successors and the companions and then they develop that in summer come and إمام الماتوريدي comes to be regarded as the master the one who understands that well and maturid is amazing is أقيدة is an amazing أقيدة found أقيدة and it has certain advantages because of the fact that it comes out with central Asia because in central Asia what was the dominant religion before Islam sorry Buddhism and also what else not Hinduism the rest the Zoroastrianism maybe but it's really usually referred to as اقيدة because Zoroastrianism we believe today is a religion that is profoundly Abrahamic and this is because although most of the texts to Zoroastrian are lost there are 18 of them preserved and they're called Gattas and those of you who speak Burdu you should know what Gattani is right with this Gattani Gitta what is Gitta what form or song right with forms and songs as they're saying Gattas or Gittas they're songs these are songs of Zoroastrianism in old Iran old Iranian is very much like Sanskrit which is old Indian that Burdu and Punjabi and Bengali and Kashmiri and Fujarati all of these languages they come out of Sanskrit Sanskrit was a great language whereas if you have languages like Persian and also like Kashtu they come out of old Iranians they come out of old Iranians and old Iranians was a language that was forgotten and lost so the Pahlavis the Pahlavis who transmitted the texts of Zoroaster the Gattas they couldn't read them there's Pahladi Persian which is called middle Persian it's very different it's very different you know if we have old English middle English and modern English right if I speak old English do you think you'll be able to understand يابهل ده نراس يرد ربرا ده on seven سواسة سواهر سلفة how much of that did you get what word did you get what word did you get did you get a thing إِرَ سَلْفْرَةْ تِنْ yeah and death is what death ده but they said ده and see we spell it the way that we pronounced it how many thousand years ago but now we say ده but they said ده ده so now that's old Saxon out of the word of Latin in it حَنْ دَرَبْرِ سُخْطَ ده ده سُخْطَ ده what language is that حَنْ دَرَبْرِ سُخْطَ ده سُخْطَ ده and fathered every vein and switched the code at which verb two in gendered is the plural دان وولن وولن وولن وولن do you understand anything do you understand anything that's old middle English and English belongs to the Germanic family it belongs to the Germanic family that's little English how much of it did you get but the person who spoke little English that he read or heard Anglo-Saxon he wouldn't get part of anything so that's what happened and then we have modern English in the almighty power rule headlong down in hideous rule and in combustion there to dwell in adamantine chains and penal fire and durst to five omnipotent arms what is that what is that John Milton John Milton is amazing really you should study and John Milton at the end of his life is as close to Islam as you could possibly come without getting inside maybe he did get inside he had amazing things to say he became a unitarian you know of the highest caliber and a universal and you know the descriptions of heaven and hell and paralyzed law which is an Aryan form but it's not unitarian but they're amazing beautiful beautiful but so with the Persian the middle Persian of the palaties they knew that they couldn't read the chapters so they kept them they could recite them they didn't know what they meant then in the 19th century there was a great German scholar his name was Max Müller and Max Müller began to do something that a lot of modern scholars have done especially Europeans and Americans and that is to construct old languages and he did that by studying the rules of language change and these are things which also modern scientists and linguists have done like for example how does Gordu develop out of Sanskrit and why is it different from Punjabi and Gujarati this is science great so knowing these kind of things