Meaningful Prayer Linguistic Beauty Of Salah

Abdul Nasir Jangda


Channel: Abdul Nasir Jangda

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isn't allowed in public, in front of everybody. Stefan?

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Did you gather us here together for this nonsense? are you wasting our time here with this garbage like this? Seriously.

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He just completely dismisses the promises and crashes in, verbally, in public in broad daylight in front of everybody.

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When somebody's own family treats him like that, what does it do for everybody else?

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It opens the floodgates. If somebody his own family's pizza there like that. Nobody else holds back, like his own family doesn't respect him.

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And so now the profits a lot, he has been ridiculed and rejected and humiliated in public,

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by his own family,

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by his own people,

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I want you to imagine how emotionally devastating that would be.

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That's what I want you to wrap your head around, he receives divine revelation, the greatest experience any human being has ever had. He goes home because he's so overwhelmed.

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He lost control. attalla tells him that Nah, you got to get up and you got to get out there and you got to preach the message. That's what gave me the message. And where should you start? Where can you start, start with your family members? Okay, makes a lot of sense. And now he goes out there, and he gathers his family members together. And he's very confident in the fact that he's going to speak to his family and his family's gonna have his back and he gets completely trashed like this. And

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I want you to just imagine emotionally how difficult that must have been for the Prophet ceylonese.

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Now, how did the professor sort of deal with that?

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narration tells us, he goes home,

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again, kind of wraps it up, wraps himself up in a blanket.

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goes home and he's just sitting there deep thought

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feeling crushed, feeling devastated.

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And he's wrapped up in a shawl in a blanket and he's sitting there

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and the last kind of work done addresses him again.

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And Allah subhanho wa Taala says, Yeah, you help

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Yeah, un was zapped me.

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Again, formerly translated over the one sitting there wrapped up in a shawl.

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But what am I saying to the Prophet Sal song he's saying, what are you doing sitting there wrapped up in a shop?

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What are you doing?

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Don't sit there and feel sorry for yourself.

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But the remedy to this type of heartache the remedy for this type of a situation is what common Nayla Illa Polina

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stay stand up. But this time when you stand up, what are you supposed to do? Call me lay stand up and praying the night?

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Pray throughout the night Illa Polina, except for maybe a little while, Miss from half the night, I would go swimming, open it up, okay. Or maybe a little bit less than that. A third of the night, I was in LA or pray more than that, if you want to what I'm taking a photo of Tina. And what do you do with this prayer, this beautiful, powerful Koran that is being revealed to you stand up and recite this for on in that prayer agreement?

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Now I'm going to ask you a series of what I like to call common sense questions as I go through these verses, to illustrate a point to you.

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If you had a very very extremely difficult, tiring, exhausting, frustrating day

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when you finally get home at night, what should you do?

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Sleep, rest. Take it easy. That's the common sense thing to do.

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A lesson the pump sell cylinder when you get home Do what?

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Stand up and pray half tonight, third of the night, two thirds of the night. Logically common sense wise, does that make sense?

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That if you work during the day and you're tired from your work during the day, then come home and work some more. Logically doesn't matter.

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Okay, there are a lot of them in NASA Lupita alayka, Odin Sakina. That most definitely we will continue to send down upon you a very heavy word.

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inositol de la Kufa, polenta Tina. Most definitely we will send down upon you a very heavy where we will continue to send down upon you a very heavy word.

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Now we're getting ally selling the profits, a lot of them that if the command in the Quran that has been revealed to you so far has been difficult. We're gonna continue to send out something that's really difficult and really heavy.

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Again, does that sound very inspiring?

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It doesn't

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sound sounds kind of like, like heavy would make you happier.

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Allah says international attorney that the standing up in during the nighttime here I shall do what?

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It'll make you stronger and more firming your stance, it'll give you the ability to speak properly and say what needs to be said? And then to seal the deal last, how do I tell that says in the lack of in a hurry some hamper weaker

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than most definitely no doubt you have a very long swim ahead of you during the daytime.

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You have a very long swim ahead of you during the daytime.

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Now what is someone talking about here? We're talking about the middle of Arabia in the middle of the desert? Where did swimming come into the question come into question? Well, because the last panel agenda is using the metaphor of swimming

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and likening swimming to

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moving about amongst the people preaching and teaching to the people talking to the people spreading the message to the people.

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Allah says it's like swimming. But it's not just any type of swimming lessons, it's like a very long swim.

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Now I want you to try to get that this is imagery in the Quran. This is a Quranic parable. And what you're supposed to do is you're supposed to visualize,

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imagine a very long swim. So imagine swimming out there in the middle of a huge lake.

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a humongous Lake, and you're in the middle of it.

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And you're swimming and swimming as hard as you can to try to reach the shore reach the edge.

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And you swim as hard as you can for as long as you can.

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And then you look up, and they're still laying nowhere in sight

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is quitting or giving up an option.

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It's not. Because if you stop you're dying.

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So the only option really is to

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keep going, keep progressing, keep going forward, keep pushing ahead, keep pushing harder than when you feel like you got nothing left. You still got to find something from somewhere. You just got to keep going. A lost power, which is selling the profits a lot of a sudden, you got to bring long swim ahead of you.

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You got a long, difficult road ahead of you.

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Again, does that sound very

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uplifting? If somebody has a very difficult first day at work, and they come home while defeated and beat up? What do you tell them to kind of lift their spirits? Don't worry, tomorrow will be better. You tell them tomorrow will be better? Do you tell them tomorrow's gonna be worse?

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No, that doesn't motivate somebody. A lot of time to process them today was difficult. Yeah.

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But the road ahead gets even more difficult.

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The road ahead gets even more difficult

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to boycott ensure often the valuable pathology is yet to come.

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The year of grief and sorrow is yet to come.

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Be you know, assassination attempts.

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threats on your life are yet to come.

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Having to leave and abandon your own home in your own city is yet to come.

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The Battle of Ohio with the day you bury your own uncle is yet to come.

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And on and on and on.

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The road ahead is still very difficult.

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the question is,

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after you take a look at those common sense questions we talked about.

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The Prophet Joseph just had a very, very, very difficult day.

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A lot of them to pray.

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And then almost parallel Gianna, told him that the road ahead is even more difficult.

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And the things that lie ahead are going to get even more and more hard.

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And the road ahead is even more harsh.

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But why is it saying that? If it's not very uplifting, if it's not very encouraging, it's not very motivating or inspiring. Why is I'm not saying that to the processor.

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Because the last one seller wants to profit sell something to grasp the importance of the recommendation that

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been made. And that is stand up and print in the night.

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Because you have so much difficult work during the daytime, the only thing that will get you through this difficulty, the only thing that will get you through this adversity is the prayer.

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That when you stand up and you pray in the night, you'll shed the negativity. When you stand up and you pray in the night, your words will be gone.

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When you stand up and you pray in the night, whatever nasty, terrible things people have done to you or said to you, it will take all depends on the way

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it'll recharge your battery.

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It'll recharge your convictions, and your strength and your confidence in your fortitude.

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That's what you'll get at night, when you stand up in Ukraine.

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So for for the very first day, that the profits a lot simpler preach this message, and face difficulty and adversity or loss peril italic gave the prophets a lot of outlets

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where he could plug in and he could charge.

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And that was the prayer.

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And that's why we're here today.

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Because you see, it might not be at the level of the profits on the levada center. But we're all dealing with our own challenges, our own adversity and our own issues.

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We all got challenges, we all got problems, we all got situations that we deal with.

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And the way to deal with those situations, the outlet that we have to be able to work through those challenges. And those difficulties

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is the prayer. It's the summer.

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Better outlet in the hands of a dinosaur, when any situation came up with the profits a lot. He said he would at once immediately go towards the prayer.

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But that leads to the very obvious question for us today.

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It's the same question I asked last time I visited that I pray five times a day.

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But my prayer doesn't do for me what we're talking about. My prayer doesn't help me. My prayer doesn't remove my difficulty. My prayer doesn't help me deal with adversity. not pray, you're not doing that for me.

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Well, what's wrong, What's missing? because nothing's wrong with the prayer. The Prayer is extremely effective.

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Then what's wrong, what's missing, there's an ingredient that has to be added to the prayer effectively effective. And that ingredient is called crucial. Which again, for tonight, we'll talk more about the meaning of crucial tomorrow. For tonight, we're going to refer to it as quality within a prayer, we get to have some quality.

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But the question begs some million dollar question, the question that we're all here to answer, how do we add quality in our prayers?

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How do we achieve quality within our salon.

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And so there's a lot of different things we can do. And we talked about some of them last time I came.

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But the main thing that we can do to drastically improve the quality of our prayers is to understand what we read and what we say within our soul.

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So that we focus on that, so that we reflect on that, so that we ponder what we read, and allow it to change our lives, allow it to change the state of our prayer, allow it for allow ourselves to enjoy what we read and recite and tasted and run the ship and savor it.

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and experience the prayer as a consequence of that.

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And so that's what we're going to strive to do here today, inshallah.

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Now, it would be very logical for us to kind of just make sense that you start at the very top, you start at the very beginning of the prayer. That's not what we're going to do here tonight.

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We're going to go into the middle of the prayer.

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And we're going to discuss a very specific part of the prayer

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that I that I feel will be a little bit more maybe beneficial. And it's also extremely powerful.

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It's extremely powerful.

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It's the essence in the core of the prayer. It's the crux of the experience of the prayer. And that is sort of funny, huh.

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So we're going to discuss tonight, the meaning of sorts of Fatiha and when you read it within our prayer, what exactly is the experience of reading so too far to hide our prayers? Now, before we get started with sort of the fountainhead itself, what I'd like for us to do here is I'd like for us to learn a couple of very important concepts. Now, you know, some of you might have attended

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seminars and some classes before, some of you maybe haven't. But nevertheless,

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these type of programs are an opportunity for us to kind of roll up our sleeves and get a little bit more serious about learning.

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lectures, you know, speeches, little programs. They're mostly for inspirational motivational purposes. But when we sit down in an environment, in a class like this, it's an opportunity for us to kind of learn something at the next level a little bit more seriously.

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So we're going to go ahead and take that opportunity. And that's what we're going to try to do here tonight.

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The very first thing I'd like for you to acquaint yourselves with is this concept that's written on the screen right here.

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In Arabic, the concept is this, we had to include as many Jews,

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just smear to include these measures. What that basically means is, is when you refer to a whole entity,

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when you're referring to the whole of something, you're talking about the entire entity, or the entire group, but you identify it, and you refer to it only by saying a name of a part of it.

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So you're talking about the whole of something, but you only say the name of a part of it. And the name of the part of it refers to the whole of it. Let me give you a very basic example. All right, just try to stay relevant to the location. Right. So when somebody says, Kevin Love won the game?

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All right, Kevin loved one last night.

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For those of you who might know, who might not know rather, Kevin log is a basketball player who plays for your Minnesota Timberwolves. All right. So when somebody names one player on a team that says Kevin Love what won last night, did the individual player win the game, or did the whole team win the game, the whole team won the game. The Minnesota Timberwolves won the game last night.

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But I say Kevin, what Kevin Love won the game, even though the whole team won. And the reason why I say that is because he was the most important part of that team. He's the most important part of that team. And he was the biggest reason for that win.

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And because of him, primarily, they won the game. So when I refer to the whole team, I only say his name, because everybody else on the team is a worthless human being. All right. So because of that, that's an illustration of that point, when you talk about a whole entity or something, but you only say the name of a part of it. And the reason why you do that is because that part of that entity is the most important part.

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But guess what, that same principle works in reverse as well.

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The same concept works in reverse destiny, it will just be smell good.

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When you name a part of something, when you refer to a part of something, by giving it the name of the whole,

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when you refer to a part of something by giving it the name of the whole. All right, for example, on the way here to cross city fun was to call you and say brother, I need you to give me a ride, I need you to pick me up

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and say why what happened? And I say My car broke down.

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My car is busted.

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Now, in reality, my whole car is not busted. The engine is fine. The wheels are fine. You know, the doors are fine. The windshield is okay. All the parts of the car, okay, only one part of the car is not working, the transmission sound working is busted.

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But without the transmission of the car, can I get to the class?

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I can't. So even though the rest of the car is working. Without that part, it's of no use to because I need to get to the class and it won't take me to the class. So when I call you, I don't say that my transmission is busted. I just say my car's not working.

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When only one part of my car's not working. But I refer to that one part by giving it the name of the whole My car's not working.

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And why do I do that? Because that part that is not working is very, very important. And so to illustrate the importance of that part, I say my car's not working. Because without that part, the rest of the car is worthless to me right now. It doesn't serve any benefit to me right now. And so this is another principle that is also used in language in general, but it's also used in the Arabic language. So I want you to remember this sometimes referred to the whole entity by good

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In the name of a part, or sometimes you're referring to a part of it, but you give it the name of the whole works both ways. All right, just hold on to that. Remember that we're going to come back to that, and it's going to be a very important lesson.

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Now, let's actually get started with zero to 31.

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There is a heavy footsie.

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Alright, let me explain. One basic rule that I have in this class. I don't use a lot of technical terminology.

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And the reason why I don't do that is because this class is meant for anyone and everyone to benefit to learn their prayer, and to try to improve their relationship with the love

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and fancy terminology.

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It does doesn't help.

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It's not a criteria, you don't get more reward. It doesn't make you sound cooler, doesn't do nothing. All right, when you learn something academically at the next level, then you will learn proper terminology. But at this point in time, it's not necessary. So I'm going to avoid using a lot of terminology. When I do refer to something with using more technical terminology. What I will do is I'll explain what it means for everyone's benefit.

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A heavy food chain is a sacred tradition.

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What that means is when the Prophet sallallahu alayhi wa sallam, when the Prophet peace and blessings be upon him says they're alive said

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so when the Prophet says that Allah has said that's called a heavy coating

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so in a heavy coating in the sacred tradition, it says either be Raina karate, call abou radar man love be pleased with him he said, follow suit he says father sent me a lot he said on the love Allegra cinema food, I heard the Messenger of Allah peace and blessings be upon him saying follow love to Allah, Allah has said now what has been said concerning to salata obey me obeying the Abdi industry

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I have divided the prayer between me and between my slave Miss Fang. So the very first word of yours awesome tool, which literally comes from it comes from the same root as the word vaccine. It means to divide to separate something I have separated I have divided us Allah, salaam means whatever

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the prayer, so I have divided the prayer baby, clearly between me will be knockety and clearly between my slave and then the law says Miss fame.

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Miss fame is the dual

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of the word Miss.

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The word Miss in the Arabic language means half. What does mean everyone, half

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when you use the word Miss in a context or with a word in a sentence that has mathematical meaning or a mathematical implication. It doesn't mean just have four kinda have four sorta have it means exactly precisely have

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one over to like it means like a fraction exactly precisely mathematically have

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like one over two

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Miss Fein is the dual.

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So it means to equal halves

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to equal house

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Casa salata baby obey now I've been insane. I have divided I have split the prayer between me and between my slave into two equal halves. I want everyone to repeat that can be very importantly, there's a two

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equal halves. What can I ask everybody?

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There's two of them.

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equal two equal halves. That's very important. You need to remember remember that all right to equal house and then of us as one of the master and

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when the other the master.

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And for my slave, the Lamb here is living step up for lead technique.

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Or even being a sauce

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meaning reserved for my slave

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owner by my slave. And what that translates to guaranteed land attack even guaranteed for my slave master

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is whatever he's asked for.

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My slave is guaranteed whatever he has asked for.

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Now, what has the slave asked for? What is this talking about? We're not really clear.

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It's kind of unclear, it's a little ambiguous. It's a little vague. That's okay. That's on purpose. It's by design. It'll make sense in a little while.

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So so far Allah has said that I have divided the prayer between me and between my slave into two equal hops and guaranteed for my slave meaning is to guarantee that he or she is going to get whatever they've asked for.

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So now let's read on

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for either

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so that when the slave says, when the slave stands up in his or her prayer,

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and they say, Al hamdu, lillahi Rabbil alameen

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al hamdu Lillahi Rabbil aalameen. Let's figure out what this means. The word is held the word hand in the Arabic language, what does it mean? Everybody

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prays, okay, generally speaking, people holding

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the word having has something to do with praise. Let me speak more specifically here. The word hum means to praise something or someone that is deserving and worthy of that preach.

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How to praise someone or something that is worthy and deserving of that praise.

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Now, it's not just a word of heaven, but it's got that on it and handle it and in the Arabic language translates to the

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th e. It makes it definite. It's a definite article. All right. So the ultimate Prince, vowel praise. But in classical Arabic, when you add done to the beginning of something, you make a definite you make it specific, it adds some emphasis to the meaning. It doesn't just mean praise anymore, it means the ultimate praise.

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The ultimate proach.

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The next word is Linda. Linda, na means for Allah.

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The ultimate praise is for Allah.

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Now by adding

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what we realize what we learn what we know about this word, now, when you add is an indicator of the fact that this word is a noun, not a verb.

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is an indicator of the fact that it's a noun and not a verb.

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Because the is from the signs from the indicators of an ism from a noun. So we know we know for certain that this is a noun, not a verb, it's an ism, not a fear. What does that tell us? What do we learn from that? What does that teach us? Two things.

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In class, first of all, in classical Arabic, a noun is better than a verb.

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And now is superior to a vote. In classical

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Why is the noun superior to over how is a noun better than a verb in classical Arabic? I'm going to give you two basic reasons here tonight.

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Number one, and now there's better than a verb in classical Arabic, because in classical Arabic, or in any language, I'll give you an English example. A verb is limited by time.

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A verb is a word that is limited by time that is restricted by time.

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It's either Past, present or future. If I say he ran, when did he run?

00:28:45--> 00:29:03

Okay, see, now, the question I just asked you was about English, not Arabic. So theoretically, I'm kind of going out on a limb here. You should know the answer to that question. I'm just guessing, though. I'm not sure what your native language is here in Minnesota. All right. From the look of it, it seems to be Somali, but

00:29:06--> 00:29:08

native language of the state of Minnesota Somali but

00:29:09--> 00:29:17

but generally speaking, I'm going to assume that is still pretty much English. So when I say he ran, when did he run?

00:29:18--> 00:29:39

In the past? All right, if I say he is running, or he runs, what time is that? That's the present tense to present. And if I say he will run what, what tense is that? Future free, very easy, very simple. But if I identify someone as a runner,

00:29:40--> 00:29:49

and give them the quality of being a runner, then that could include both the past, the present and even the future. include all of them.

00:29:50--> 00:29:53

And that's exactly what classical Arabic does as well.

00:29:54--> 00:29:57

In classical Arabic verbs are limited by time.

00:29:58--> 00:29:59

Either past present

00:30:00--> 00:30:00


00:30:01--> 00:30:06

But an owl is not restricted by time and now exists

00:30:07--> 00:30:17

both, or rather, it exists in the past, in the present and even in the future. And now is not restricted by time.

00:30:18--> 00:30:21

Now, what benefit does that serve us here,

00:30:22--> 00:30:24

we go back to the words as

00:30:26--> 00:30:36

the ultimate praise is for abroad. But it says it with a noun to illustrate the fact that the ultimate praise was

00:30:37--> 00:30:44

the ultimate praise is, and the ultimate praise will always be for

00:30:47--> 00:30:52

the ultimate praise was, is and will always be for

00:30:53--> 00:31:09

the second thing about a noun that makes it more special than a verb in classical Arabic. And again, I'll give you an example here. All right, if I was to say, read, spoke, hit,

00:31:11--> 00:31:11


00:31:13--> 00:31:21

Why walking, ate, sleeping, pharmacy say all these words, what's the very first question you're gonna ask me?

00:31:22--> 00:31:26

This right? What's the question? Who?

00:31:27--> 00:31:33

Who ate? who read busco? Who teaches you? Right? Who who's doing these actions?

00:31:35--> 00:31:37

what you realize is something very silly.

00:31:39--> 00:31:42

verbs in classical Arabic as well.

00:31:43--> 00:31:45

They are not independent words.

00:31:47--> 00:31:51

They don't mean anything in them, like their meaning is incomplete by themselves.

00:31:53--> 00:32:00

Rather, they require something else with them to complete their meaning, to complete the thought to complete the idea.

00:32:02--> 00:32:06

in and of themselves are incomplete as an idea.

00:32:07--> 00:32:17

But nouns are independent things. An album is an idea, right? It's a thing. It's a place. It's a person. It's an idea.

00:32:19--> 00:32:25

And that's it, you know exactly what he's talking about. When I say table, you know exactly what I'm saying. Table.

00:32:26--> 00:32:33

All right, computer, screen, roof, you know exactly what those are. Those are independent entities.

00:32:35--> 00:32:50

And that's the other reason why noun is superior to a verb. Because a noun is independent. a verb needs to do with a verb requires someone who does the verb who carries out the verb.

00:32:52--> 00:33:01

And we go back to here and now what do we realize the ultimate praise was, is and will always be for a law

00:33:02--> 00:33:11

regardless of whether somebody praises him or not, because you see if he would have sent a version we would have said, We praise Allah. What happens when we don't praise Allah?

00:33:13--> 00:33:21

We don't exist. Nobody praises a lie on the earth anymore. Is the law still deserving of praise? Absolutely.

00:33:22--> 00:33:35

So it says it with a noun, not a verb, to make it independent of the meaning, what does it mean to want to praise him a lot in and of himself is self sufficiently is worthy of praise.

00:33:37--> 00:33:49

The ultimate praises for Allah, regardless of the fact whether somebody praise him or not, that doesn't change anything. Somebody praises Allah, they don't, doesn't change the fact that even if they did, Allah would still be worthy of praise.

00:33:50--> 00:33:52

Allah would still do praise worthy.

00:33:54--> 00:34:08

So that's the meaning of a handle. The ultimate praise was is and will always be, regardless of the fact that whether somebody does it or not, it always will be for a lot. Minda now that

00:34:11--> 00:34:14

it means multiple things. It means ownership.

00:34:15--> 00:34:17

It means deserved.

00:34:18--> 00:34:22

It means reserved, it means that

00:34:23--> 00:34:56

it's the cause of something that love can have all these meanings. And what meaning does it have over here? It has all those meanings. The ultimate praise is owned by oma. Nobody else wanted the ultimate praises deserved by Allah. The ultimate praise is reserved for a lot. And even the purpose of when it gives them the meaning or the reason for something that why even exists, that the ultimate praise exists only because of

00:34:58--> 00:34:59

that if it wasn't for love

00:35:00--> 00:35:05

There's no other reason to ever praise anything, ever. It's only because of

00:35:07--> 00:35:13

praise only exists for a lot because of a law. And anything else we praise it's because of a month.

00:35:16--> 00:35:17

It's because of about 100. in

00:35:19--> 00:35:24

there, what do we say? Allah, Allah and the word Rob in the Arabic language

00:35:25--> 00:35:30

is a very interesting word. It's a multi layer multifaceted word.

00:35:31--> 00:35:38

It has many different layers to it. The word Rabi in classical Arabic implies the one who creates

00:35:39--> 00:35:55

the word rubbing classical Arabic also implies the one who sustains the one who maintains the one who provides the one who protects the one who guides, all these meanings are built into the workbook.

00:35:56--> 00:36:04

The Creator, the provider, the Sustainer, the protector, the guide, all these meanings are built into the wardrobe.

00:36:06--> 00:36:12

So let's Firewatch Allah is the Lord the master the rock, of an island.

00:36:13--> 00:36:17

I mean, in the Arabic language is a plural of the word either

00:36:18--> 00:36:23

this word is often translated as world, or either mean worlds.

00:36:24--> 00:36:36

We're gonna kind of tweak we're gonna adjust a little bit of that today. The where the island Yes, is translated, oftentimes world, but what it really actually refers to is a realm of existence,

00:36:37--> 00:36:40

a time and a place where people exist.

00:36:41--> 00:36:47

I mean, is specifically for sentient beings, a time and a place where people exist.

00:36:49--> 00:36:54

Because every time and every place throughout history throughout the world,

00:36:55--> 00:36:57

it's like a world in and of itself

00:36:58--> 00:37:05

is in the Arab from 1400 years ago, and Arabia was to walk into this room right now he would think he was on a different planet.

00:37:06--> 00:37:15

All right. And that has nothing to do with the funky haircuts. All right, that would just simply just be because it's a completely different place. It's a different world.

00:37:18--> 00:37:21

So it's a different world, a different place at different times in different worlds.

00:37:22--> 00:37:24

And that's what I learned in the first.

00:37:26--> 00:37:37

Then Eliza, Lord, the master, the creator, the provider, the Sustainer, the protector and the guider of all people, whenever and wherever they may ever exist. And

00:37:39--> 00:37:41

that's what we say when we say this.

00:37:42--> 00:37:44

That's what I want you to think about.

00:37:45--> 00:37:58

That's the meaning of it. How do we know when we grasp that meaning when we understand that meaning when we internalize meaning, and the next time we stand up to prayer, and we recite these words, and this is what we think and reflect on

00:37:59--> 00:38:00

that's a game changer.

00:38:02--> 00:38:04

That right there changes the whole dynamic of

00:38:06--> 00:38:13

it goes from your ritual, it goes from your recitation, to being a completely life changing experience.

00:38:14--> 00:38:15


00:38:17--> 00:38:22

Allah says fade icon and witness slave stands up in the prayer and says, to the leg,

00:38:24--> 00:38:26

and it means what it means we talked about that.

00:38:29--> 00:38:30

Allah subhanaw taala that says,

00:38:32--> 00:38:33

Allah Allahu taala.

00:38:34--> 00:38:36

along, says,

00:38:39--> 00:38:42

Now, once you grasp that, I want you to understand what just happened.

00:38:44--> 00:38:47

When we stand up in our prayer, and when we say

00:38:52--> 00:38:53

a lot

00:38:56--> 00:38:58

what's happening here, what's going on over here?

00:38:59--> 00:39:00

This is now what

00:39:04--> 00:39:05

a low response

00:39:06--> 00:39:09

wrap your head around that idea, a life responding.

00:39:11--> 00:39:15

You ever heard in a football in a lecture reading a book?

00:39:16--> 00:39:24

That when you stand up to pray, you are having a conversation with a lot? You are communicating with the light you ever

00:39:26--> 00:39:49

have you write and you think I my dad, you know, breyers really awesome, but he had a suspect maybe the company where the speakers are trying to spice things up a little bit. Right? That's like his sales pitch. I pray It's great. It's fantastic. It's a conversation. Communicate. Right? So maybe he's just gonna give a sales pitch right.

00:39:51--> 00:39:53

It literally is a conversation.

00:39:55--> 00:39:57

It literally is a conversation

00:39:58--> 00:40:00

when we stand up in a

00:40:00--> 00:40:00


00:40:04--> 00:40:06

Allah, Allah response,

00:40:07--> 00:40:14

Allah speaks to us, he responsible, we have said, and what does the law say? How are they?

00:40:16--> 00:40:17

How are they any of the

00:40:19--> 00:40:22

all right? Are these in the Arabic language means my slave?

00:40:24--> 00:40:27

Allah says, my slave, he calls us my slave.

00:40:29--> 00:40:35

And what's really beautiful about that is the last part of what tada is attributing us to

00:40:37--> 00:40:42

himself. He attaches us to himself, I be my slave.

00:40:44--> 00:40:49

So he's acknowledging the fact that we are we belong to Him. We are his slaves.

00:40:51--> 00:40:56

And then what does he handed me? My slave has praised me.

00:40:58--> 00:41:12

Hammer the name of the hammer. That means he praised me means me. My slave praise me, is one of us. Now, what does that mean? That seems kind of obvious. Like Yeah, I know, we just did.

00:41:13--> 00:41:17

Like, it seems like a statement of the obvious, it seems like it's stating the obvious.

00:41:19--> 00:41:27

I mean, how can any update my site praise me? I answer stating the obvious. What does that mean? Let me illustrate, let me explain.

00:41:28--> 00:41:41

Those of you who have kids will understand this very, very well. All right. And even if you don't have kids, you might remember being a kid. So you'll go recall this though, you'll know what I'm talking about, you'll have a frame of reference for you.

00:41:43--> 00:41:45

You know, when your kid first starts going to school,

00:41:47--> 00:41:54

and then in class, like an art class or something like that, they This is the first time they like make something for you.

00:41:55--> 00:42:04

Right, so they take clay, they take clay, and then they make something for you. You know what I'm talking about a cop slash bull

00:42:05--> 00:42:07

slash helmet,

00:42:08--> 00:42:17

slash thing, right, looks like a cloth like this. Right? They make that for you, in kindergarten,

00:42:18--> 00:42:24

and your kid brings it home to you, like your dad, I made this for you.

00:42:25--> 00:42:29

I always tell the personal story. So my older daughter,

00:42:30--> 00:42:47

when she was, you know, they get around the age of two, you know, now they start to get kind of interested in more specific things. So around when she hit the age of two, because she would see me kind of sitting there reading or writing or study. So you want all the time you want like a piece of paper and a pen

00:42:49--> 00:42:53

all the time. Just want paper and pen, sit down and go out.

00:42:54--> 00:43:10

And when they get around the age of two, now they actually can start to kind of draw stuff, and they have a little bit more control, I guess and what they're doing. So she comes to me one day, and she presents a piece of paper to me and she says,

00:43:12--> 00:43:13

I draw.

00:43:14--> 00:43:19

Right, which is her way of saying that I've drawn your father, right? So

00:43:20--> 00:43:22

So now you have to understand,

00:43:23--> 00:43:32

for a first time parents, like when your first child, the very first time your first child draws you anything letter only draws you.

00:43:34--> 00:43:36

It's a really, really exciting moment.

00:43:37--> 00:43:54

It's like one of those moments you never forget your first child and they drawn something for you. And they present it to you as a gift. It's amazing. It's unbelievable. It's a moment you never forget. So now I'm excited. I'm super excited. Right? This is one of those moments you wait for as a parent.

00:43:56--> 00:44:01

And then I think that piece of paper. And then very quickly, my excitement turns into disappointment.

00:44:03--> 00:44:04

Because she said she drew me

00:44:05--> 00:44:10

and when I look at the paper, the closest thing that it looks like to his calendar looks like a horse.

00:44:12--> 00:44:17

All right, so now I'm really sad because my daughter apparently sees me as a four legged animal. But

00:44:19--> 00:44:21

after I got over the initial disappointment,

00:44:22--> 00:44:24

you want me to guess where that drawing ended up?

00:44:26--> 00:44:31

That's right. I found the biggest baddest magnet I could find.

00:44:32--> 00:44:34

And I stuck that back into the frigerator

00:44:36--> 00:44:38

is laminated at home. All right.

00:44:39--> 00:44:47

And that's so same thing like when your child brings you home that that that hideous looking thing.

00:44:48--> 00:44:49

Where do you put it?

00:44:51--> 00:44:52

You put on display.

00:44:53--> 00:44:59

You go to the living room and the fireplace and the mantel on the fireplace and you place it in the center.

00:45:00--> 00:45:04

Have the mental of the fireplace, where there's a light that shines down directly on top.

00:45:06--> 00:45:46

Right illuminates the hideousness, right? That's where you put it. And when somebody comes over to your house, and they're Marshall admiring your beautiful home, and it's intricately decorated, and you put a lot of time and effort into it, and everything matches, and everything's beautiful, right? Everything's coordinated. And they're sitting there admiring your house, gorgeous, beautiful. And then they look up on the mantel on the fireplace, and they see this hideous looking thing. And now they're trying to figure out why do you put the ugly thing, right there is the focal point of the room, the middle of the room, as you put that a hideous looking thing there. And when the host sees

00:45:46--> 00:45:47

you looking at that

00:45:48--> 00:45:49


00:45:50--> 00:45:54

and he sees you noticing it, he walks over to it and says Why?

00:45:58--> 00:45:59

He shows it off.

00:46:00--> 00:46:05

He points to it in his chest and says, My son made that for me.

00:46:07--> 00:46:09

My son made that for me,

00:46:11--> 00:46:12

is proud.

00:46:14--> 00:46:15

shows it off.

00:46:17--> 00:46:20

When we stand up, and when we press a lot

00:46:21--> 00:46:23

and we pray the way that we that we do.

00:46:24--> 00:46:26

We pray the way that we do.

00:46:27--> 00:46:35

It's broken. It's all over the place. It's scattered. It's just completely dismissed.

00:46:37--> 00:46:42

And we stand up in a prayer. And we say and how do you know you're a banana?

00:46:43--> 00:46:52

And we praise and glorify Allah. Allah subhana wa tada response. And he says, hamadani, Aberdeen.

00:46:53--> 00:46:56

My slave praised me.

00:46:58--> 00:46:59

showing it off.

00:47:01--> 00:47:05

He tells the Angels in America, look, look, look, look,

00:47:06--> 00:47:08

just like you would show.

00:47:09--> 00:47:12

scribbles on a piece of paper saying, My daughter Jude is from the

00:47:14--> 00:47:16

SEC, it's a bunch of lines on a piece of paper.

00:47:17--> 00:47:20

But to us the most beautiful work of art you've ever seen in your entire life.

00:47:22--> 00:47:49

Think about the love and the affection that was powered on a house for us. The compassion and the mercy that Allah has. That when we stand up when we pray, as broken as our prayer is as messed up as our Salah is as disjointed as our focus is a las panatela responds, acknowledges points to us praying and says hamadani Abdi, my slave praised me

00:47:51--> 00:47:59

and tells the angels he says, Look, my sleep, shows us off to the angels, and shows our prayer off to the angels.

00:48:03--> 00:48:04

We continue with the prayer.

00:48:06--> 00:48:11

Wait on and then when the slave says, oh, rush mad.

00:48:14--> 00:48:15

Rush man, Rahim.

00:48:17--> 00:48:20

All right. These are two attributes of a law.

00:48:22--> 00:48:25

Both of them come from the root word rational.

00:48:26--> 00:48:28

What does that mean everyone?

00:48:29--> 00:48:33

Merci. We're gonna get a little bit more specific here tonight.

00:48:35--> 00:48:49

In classical Arabic order, I mean mercy. But it means mercy as a means of bringing two things closer together. And mercy like a bond mercy like a glue that holds two things together.

00:48:50--> 00:49:09

That's why the womb of the mother in classical Arabic is called the Russian, the Russian from the same root from the same word, because it is the means of establishing the closest, Most Merciful relationship that any two human beings in this world share. And that is a mother with her child.

00:49:12--> 00:49:15

So rational means mercy as a means to bring them closer together.

00:49:17--> 00:49:19

Now these are two attributes of a lover.

00:49:20--> 00:49:24

And both of them come from the same root word right? My Mercy.

00:49:25--> 00:49:37

What does it exactly mean? What does it refer to? The word rush, man? Now here I'm going to share something about the Arabic language with y'all. All right. pay very close attention.

00:49:39--> 00:49:47

Arabic as a language as a very, as a very straightforward foundation. Arabic as a language, every word has a root.

00:49:48--> 00:49:51

Every word in Arabic has a root it has a core.

00:49:53--> 00:49:53

All right.

00:49:55--> 00:49:58

But then, Arabic is the language of patterns.

00:49:59--> 00:49:59


00:50:00--> 00:50:01

Because the language of

00:50:02--> 00:50:26

patterns, all right, apparently only the sisters agree with that. Okay. So the brothers are like No, brother, I disagree, right? So, Arabic is the language of patterns, there are literally dozens and dozens of different patterns. And then what you do is you basically take that route, you take that cord, and you stretch it and you mold it, and you fit it onto these different patterns.

00:50:27--> 00:50:33

And whatever pattern you put it on, each pattern has its own special meaning that it adds.

00:50:34--> 00:50:47

Each pattern has an effect. So the core has a core meaning. And then the patterns have effects. So you take the core meaning and you when you fit it onto different patterns, it picks up different meanings.

00:50:48--> 00:50:50

rushman is a pattern.

00:50:52--> 00:50:56

The effect of this pattern is abundance.

00:50:58--> 00:51:01

It's abundance means a lot of something.

00:51:03--> 00:51:07

So rush man isn't just merciful.

00:51:08--> 00:51:09

It's the Abundantly Merciful,

00:51:11--> 00:51:14

the very merciful,

00:51:15--> 00:51:17

the extremely merciful.

00:51:21--> 00:51:23

The one whose mercy has no limit.

00:51:26--> 00:51:28

The one who has mercy without restriction.

00:51:33--> 00:51:35

The second word is rahane.

00:51:37--> 00:51:43

The word Rahim is on the pattern, which means for something to be constant,

00:51:45--> 00:51:47

something that is constant.

00:51:50--> 00:52:03

What does that particularly mean? The one that is constantly merciful. He's always merciful. He's constantly merciful. His mercy never stops His mercy never ends.

00:52:05--> 00:52:12

A rush man, the abundant the merciful, of Rahim to constantly mercy.

00:52:14--> 00:52:17

You see what a beautiful complementing art to each other.

00:52:18--> 00:52:37

Not only does he have a lot of mercy, but that lot of mercy that is beyond our comprehension beyond our imagination. That abundance of mercy is also constant. So he's constantly Abundantly Merciful, beautiful combination of attributes of man are rocking.

00:52:39--> 00:52:47

So we stand up in our prayer, and we say this next, or Amanda Rahim, the very, very, extremely merciful, and the constantly merciful.

00:52:50--> 00:52:51

Follow up with Giada.

00:52:54--> 00:52:56

Again, the conversation continues

00:52:57--> 00:53:01

a last parallel that says, and now I need your update.

00:53:03--> 00:53:04


00:53:07--> 00:53:10

let's figure out what this means. The very first word is

00:53:12--> 00:53:23

the word that comes from the same root as the word set up. The word for that in the Arabic language, the root of the word department word means to fold something. What does it mean?

00:53:24--> 00:53:28

To fold something very good. All right.

00:53:30--> 00:53:36

But in classical Arabic, the word folding is sometimes used in its figurative meaning.

00:53:38--> 00:53:44

The word folding is kind of used to demonstrate or to explain the effect of folding something.

00:53:46--> 00:53:48

Now, let's take a look. For example.

00:53:49--> 00:53:50

I need a

00:53:51--> 00:53:52

new piece of paper.

00:53:58--> 00:53:59

How many layers is this?

00:54:01--> 00:54:03

Okay, we're gonna try that again.

00:54:06--> 00:54:07

How many layers is this?

00:54:09--> 00:54:15

Alright, this is one layer. If I fold it, how many layers is it? Now?

00:54:16--> 00:54:19

If I fold it again, then how many layers isn't out?

00:54:21--> 00:54:28

All right, don't confuse me. I'm from Texas, okay. We're not very sharp. All right, for how many layers?

00:54:29--> 00:54:44

Every single time I fold it, what happens to the layers? they doubled the multiply. All right. That's how the meaning of folding is used in Arabic. When you talk about kind of stacking something up, layering something.

00:54:45--> 00:54:55

And based off of that, the word for folding is fingered simply used in the meaning of praising someone not once, not twice for repeated

00:54:57--> 00:54:59

when you praise someone repeatedly what

00:55:00--> 00:55:04

23456 times, when you continue to praise someone,

00:55:05--> 00:55:08

the meaning of the word for folding is used.

00:55:09--> 00:55:18

Because now you didn't just praise them once. It's like you took that praise, and you keep on folding it on top of each other, till the point where it becomes multiple layers.

00:55:20--> 00:55:25

Just keep on pressing, keep on pressing keep on prison, you fold it up, you stack it up, you layer it up.

00:55:26--> 00:55:38

And that's the meaning of the word setup. It means to praise someone repeatedly. It means to praise someone over and over and over again. And that's the meaning of the word fella. So I've now

00:55:39--> 00:55:42

lost power, saving my slave

00:55:43--> 00:55:56

continuously praised me. My slave repeatedly praised me. Look how generous Look how kindly come merciful. Look how gracious of allies, allies in law.

00:55:57--> 00:56:12

He doesn't need technologists. He doesn't need us. He doesn't need technologists, but allies so consumers are so generous, so benevolent, so gracious, that when we praise Him law, he acknowledges.

00:56:14--> 00:56:19

And he said, however many of the he acknowledged us and he acknowledged the fact that we praised him.

00:56:21--> 00:56:32

But he was so generous and so kind, that when we continue to praise him, and we said, Man, or Rahim, Allah subhanaw taala even acknowledges that and he says,

00:56:35--> 00:56:45

my slave repeatedly praised my slave continuously praise me, my slave can multiply multiplies His praise upon me.

00:56:46--> 00:56:54

Because first we said, we praise a lot. Then we have our bla bla mean, is that also bring you along? Then we

00:56:55--> 00:57:10

rephrase it again. Then we say our Rahim, how many times have you raised a lot? Four times. So let some variation so kind, the last hunter acknowledges the fact that we continuously praise them, and we repeatedly praised him.

00:57:13--> 00:57:13

for it,

00:57:15--> 00:57:17

then when the slave says,

00:57:18--> 00:57:20

Man kiyomi de

00:57:23--> 00:57:25

Maliki over Dean.

00:57:27--> 00:57:28

Let's figure out what this means.

00:57:29--> 00:57:30


00:57:31--> 00:57:34

here's where we're going to figure out a couple of things.

00:57:36--> 00:57:50

Sort of it has something that every middle of everybody knows a lot of people know, most people. And the translation of swords and factory has also something a lot of people are familiar with. I mean, we teach it to kids in Sunday school, right?

00:57:51--> 00:57:54

How do we normally translate mannequin with the

00:57:56--> 00:58:48

Master of the Day of Judgment? Now, here's where we're going to do something. In this class in this course, or in classes and courses and things of this nature, it's an opportunity for us to kind of learn the more in depth meaning of something. Translation is very difficult. And it's a very noble act. And may Allah bless and reward all those people who have translated the Quran for us. It was Sammy, there we go. All right. A lot of times, I know that people who might attend some of our programs, or listen to some of our lectures, or maybe listen to some of my tafsir recordings, might kind of get the impression that the purpose or the objective in a lot of these different recordings

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or programs or lectures, is to basically show the fallacies to expose the shortcoming of translation. That's not the intention at all.

00:59:00--> 00:59:20

It's to basically learn something at the next level is to advance our understanding. Translation is level one. And that's fine. And translation is a noble thing. Translation is very, very difficult. Translation is material, how many people you know, who accept to disarm after reading translation of the Quran?

00:59:22--> 00:59:23

Right, exactly.

00:59:24--> 00:59:32

So translations are awesome. They did, they did a lot of benefit and a lot of work. And so we only accept them they have a reward the people who just transition.

00:59:33--> 00:59:51

But at the same time from as Muslims, it's important that we're not content with translation. We learn to become a lot the next level, we learn something at a deeper level. And that's what these programs and these courses these classes, they are an opportunity for us to do that.

00:59:53--> 00:59:59

So we're going to tweak our understanding of sort of the fact you're here. So the translation we learned from molecule made

01:00:00--> 01:00:16

His Master of the Day of Judgment, we get to kind of tweak that a little bit. Malik Malik in the Arabic language comes from MC men means ownership. Therefore, the word Malik actually means owner,

01:00:19--> 01:00:23

the owner of Yo,

01:00:24--> 01:00:33

the word yom in the Arabic language means day. So Owner of the Day of a demon.

01:00:34--> 01:00:47

Now this normally is translated as judgment, we're gonna have to tweak them, we're gonna understand that a little bit deeper. The word Edina, the Arabic language actually means retribution.

01:00:49--> 01:00:50

The word de means

01:00:52--> 01:00:55

retribution, everyone saying I have no idea what that means.

01:00:56--> 01:01:06

Big word complicated word. I always joke around with my students. You know, in the Muslim community, we kind of learn a formal translation of a word, but we have no idea what

01:01:07--> 01:01:12

I'm talking about. Oh, give me give me an example of Toba. What this does I mean, everybody's saying together.

01:01:13--> 01:01:16

repentance. What does repentance mean?

01:01:21--> 01:01:22

What does that mean?

01:01:28--> 01:01:29


01:01:31--> 01:01:43

Absolutely not. So we have to kind of, we have to get over this obsession with these very formal eight syllable words as translation, understand what it means that's the objective.

01:01:44--> 01:02:05

You can sound like a hit like I do. All right, it don't matter. All right, the purpose of the objective and the point is to understand what it means. So de means retribution. But what that means really, is to get what you need to come to get what you deserve.

01:02:07--> 01:02:14

To get what you deserve to get what you got coming. That's the commodity with

01:02:16--> 01:02:17

what you do is what you get,

01:02:19--> 01:02:23

what you reap what you sow, what goes around comes around.

01:02:25--> 01:02:30

And that's basically what the word game means to get what you deserve to get what you got coming.

01:02:31--> 01:02:33

The consequences of something.

01:02:34--> 01:02:36

That's the meaning of being.

01:02:37--> 01:02:42

So Manikyam, again, Owner of the Day of

01:02:43--> 01:02:57

retribution or consequences. That's judgment. It is the day of judgment. But there's another word for judgment, the word for judgment in Arabic is a sap. For I'm calling today of judgment, you're on

01:02:59--> 01:03:00

your way I

01:03:01--> 01:03:02

learned that

01:03:03--> 01:03:09

this weekend. But that's judgment. Here. It particularly means retribution,

01:03:10--> 01:03:18

accountability, consequences, the outcome, the result of what you did.

01:03:20--> 01:03:25

And that's what it means. Now here I should tell him something else about silicon Fatiha.

01:03:27--> 01:03:30

The Quran is the book of Allah Al Kitab, the book,

01:03:31--> 01:03:51

when you want to find out what a book talks about, what it covers, what subject, what subjects it covers. And you've got a few minutes to kind of figure out what this book covers or what it talks about and what subjects it will address. What can you look at in a few minutes, I will give you an idea of the scope of the book, the topics of the book,

01:03:53--> 01:03:54


01:03:56--> 01:03:58

the table of contents,

01:03:59--> 01:04:03

that's an organization of the topics, the table of contents.

01:04:05--> 01:04:12

If there is anything that is close to being like a table of contents from the book of a law from the Koran, it's a little country

01:04:14--> 01:04:17

so 230 is kind of like a table of contents for the

01:04:19--> 01:04:32

what's the How does the Table of Contents they give you a lot of detail or they just got like, like two three words what line for each topic, right? It just telling you what the topic is about the budget, battle of the trench. That's all it says.

01:04:33--> 01:04:40

And then you got to open up to that page and then you find out the details and then you find out the key details. That's how it works.

01:04:42--> 01:04:55

Susan Thornton is like a table of contents for the Quran. what some of the Fatiha does is it quickly points to it quickly alludes to. It just points out the major themes and topics of the Quran.

01:04:57--> 01:04:59

doesn't give you a lot of detail. Just point them out.

01:05:00--> 01:05:21

Then the rest of the for the rest of the book have a lot fills in the details and expound on these topics and details and themes and concepts. So the reason why such tell you this here, because I want you to appreciate all the topics that are being touched on, not just some sort of infection but even in this one ayah Matic ownership

01:05:22--> 01:05:25

establishing dominance and allows ownership.

01:05:27--> 01:05:37

Yo Indeed, the day of retribution, the day of consequences which is also the Day of Judgment, which is also the Day of Resurrection, which is a part of what

01:05:38--> 01:05:40

to hear after

01:05:42--> 01:05:50

Yomi been the second we say Yo Medina, we hear your theme, we are reminded of the fact that there is a life after death.

01:05:52--> 01:05:58

There is a hereafter. So this IRA here reminds us of the topic of the hereafter.

01:06:00--> 01:06:24

Then on top of that, the word adeem. It didn't take radicchio, when he said it didn't say Maliki omega piaba. It said Maliki army been the consequences of our deeds and actions, which reminds us of the very powerful, the very important theme and concept of Islam that's found in the Koran and in the teachings of the Prophet sallallahu sallam, and that is accountability.

01:06:26--> 01:06:46

accountability that you could, you could be held accountable for what you've done, what you've said, and how you lived your life and the choices you've made in this life. So be conscious of that of that day. And be aware of the fact that that day is coming, where you could be held accountable for how you live your life.

01:06:47--> 01:06:48


01:06:49--> 01:07:04

So when we say radicchio, maybe, and we're thinking and we're pondering and all these concepts, you see how this enhances the prayer. The next time you see mannequin with Dean, you're not basically trying to save with the breath that you started back at 100.

01:07:09--> 01:07:15

What's going on here? Right? Like I think every single time somebody reads like that, I think that the teacher dies in the world.

01:07:17--> 01:07:25

Right? It's terrible, right? But the reason why that happens is because it will mean nothing to me. It shouldn't talk to you.

01:07:28--> 01:07:31

It's like a formality of the prayer, you just read it

01:07:42--> 01:07:47

with a margarita returns the fat, nobody pays attention. Everyone's like,

01:07:50--> 01:07:58

just completely out of it. And wait till the juicy stuff starts. So when nobody I mean, it's like a canal.

01:08:03--> 01:08:04


01:08:06--> 01:08:07

How mean?

01:08:08--> 01:08:15

I'd seen off. Ooh, spicy. Right? So like, that's what it's about. It's like what

01:08:16--> 01:08:23

sort of fat it has. It's the core, it's the essence. It's a powerful experience.

01:08:24--> 01:08:46

So next 70 maybe kill me deeply thinking about these concepts. These are the reflections these are the thoughts. This is what you're pondering on. This is what you're reflecting on. And this is what will change the dynamic of your salon. molecule when thinking about lost dominance or loss of ownership. They hear after a deed the consequences of my deeds and my actions.

01:08:48--> 01:08:51

molecule. When we say that within our prayer,

01:08:55--> 01:09:01

Allah again once again response, a last parallel that says, My journey.

01:09:03--> 01:09:14

My journey of the, my gender, term gene, it comes from the root word matched the word match the in the Arabic language means glory.

01:09:15--> 01:09:17

To God means to glorify,

01:09:19--> 01:09:20

to glorify something,

01:09:22--> 01:09:26

my journey it my slave, glorified me.

01:09:28--> 01:09:33

last color teller says, my slave, glorify Me.

01:09:36--> 01:09:46

Again, why glorification? Because now my slave not only realizes his need towards me in this world, but also in the hereafter.

01:09:47--> 01:09:59

Manikyam again, we talked about the year after we've talked about accountability. We talked about facing the consequences of our needs. A lot of our data says, My journey my slave horrified me.

01:10:01--> 01:10:08

We'll call him a rotten in another narration and said that I was gonna respond by saying, phone was in a

01:10:09--> 01:10:11

folder in a

01:10:12--> 01:10:16

fleet. It means to hand something over to surrender.

01:10:17--> 01:10:24

My slave has handed everything over to me. My slave has completely surrendered everything to me.

01:10:26--> 01:10:33

Why? Because now he realizes that he needs me in this dunya and he's accountable to me the hereafter.

01:10:34--> 01:10:37

So he's completely surrendered everything over to me.

01:10:39--> 01:10:48

We continue on with the prayer for God. Then when the slave praying is salon he says, He yaka?

01:10:51--> 01:10:52


01:10:54--> 01:10:57

yaka do what I can.

01:10:59--> 01:11:05

Now I told you guys, that shrewton 30 has come like the table of contents from the Quran.

01:11:06--> 01:11:20

What if you don't even have time to look at the table of contents? You have time you have like 10 seconds to read maybe two lines, three lines. And for it to give you a summary of what the book is about? Where do you find that?

01:11:23--> 01:11:49

Right on the back of the book, or the inside flap of the book has just got like two three line sentences. It's like a summary of the book. What is the well, what is the Book about? All right? If there's something like that, for sure. For the entire for on for the book on the law. It's this idea right here. Yeah, can we go What? Yeah, can assign entire books. Scholars have authored entire text? just explaining this one? I have no problem.

01:11:51--> 01:11:59

Yeah, cannot we do what you can say? Let's kind of go through the word, the words of it, the language of it and understand what it means. iya?

01:12:02--> 01:12:10

iya? Our cup? The cup means you. Who are we talking to? We're talking to a lot.

01:12:11--> 01:12:25

Wait a second go. In the previous part of sort of Fatiha al hamdu lillahi the ultimate praises for a lot. Where are we talking to alarm? Are we talking about Allah?

01:12:26--> 01:12:28

We were talking about a lot.

01:12:29--> 01:12:52

In the previous part, we were talking about Allah, third person. Here we're saying only you Now are we talking to allow? Are we talking about Allah to tourism, now we're talking to him a second person. It changed it transition from talking about a lot to talking to a lot from third person, a second person.

01:12:54--> 01:12:56

Why did that transition occur?

01:12:57--> 01:13:00

What's closer, third person or second person?

01:13:02--> 01:13:06

Second Person, second person is a closer, more intimate conversation.

01:13:08--> 01:13:09

Because you're talking to the person.

01:13:11--> 01:13:17

This conversation just became more closer to a lot. This conversation just became more intimate with them.

01:13:19--> 01:13:21

Why did that happen?

01:13:22--> 01:13:23


01:13:24--> 01:13:26

that means we worship

01:13:28--> 01:13:33

when you talked about worship, it went from a third person conversation to a second person conversation.

01:13:35--> 01:13:44

To illustrate the fact grammatically, linguistically illustrate the fact that spiritually you become closer to Allah. When you worship Allah.

01:13:45--> 01:14:01

The grammar comes closer to illustrate the fact that spiritually you come closer when you worship Allah. So going back in yakka, only you though iya is through a gives the meaning of only exclusivity.

01:14:02--> 01:14:19

Only you exclusively you all love now that we know the winner about that means worship like we just talked about. But what's interesting about the word for worship, the word for a bada is that it also comes from the same root as the word out.

01:14:21--> 01:14:24

Door means slave.

01:14:25--> 01:14:29

The word to mean slave comes from the same root

01:14:31--> 01:14:35

as the word out. Now, what's the connection between worship and slavery?

01:14:38--> 01:14:54

Well, the connection here is that worship is a manifestation of our slavery. It's proven evidence of slavery. You know, it's really easy to proclaim, it's really easy to declare yourself to be a slave of a lot.

01:14:56--> 01:14:59

Sounds great. Sounds fantastic. And it's easy to say that but

01:15:00--> 01:15:00

to back it up.

01:15:02--> 01:15:03

How do you back it up?

01:15:05--> 01:15:06

By pray.

01:15:07--> 01:15:14

Because you see if I stand here and I scream, and I yell as loud as I can, I am a slave of a law.

01:15:16--> 01:15:19

And then in about 15 minutes,

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when I hear, hey Allah, Allah

01:15:25--> 01:15:28

in 15 minutes when I hear Hangout, like this one out,

01:15:30--> 01:15:32

then it back up what I just said.

01:15:33--> 01:15:38

I just said it, it was just lip service. But they didn't need much else other than that.

01:15:40--> 01:15:46

So you got to back it up. And the way we back up our claim of being slaves of a lot is by worship.

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And the primary form of worshiping Allah is Salah is prayer. So iyar can now if only you are allowed to we worship do we enslave ourselves to

01:16:00--> 01:16:12

what he can, and only you will, what do we now have we can only translate this? Yeah, kind of sorry. What's the typical translation everybody learns?

01:16:14--> 01:16:15

seek help.

01:16:16--> 01:16:24

We're going to adjust that we're going to tweak that just a little bit. The word for help in the Arabic language is muscle.

01:16:26--> 01:16:28

The word for help in the Arabic language is muscle.

01:16:30--> 01:16:32

The weirdness therein comes from the word of

01:16:34--> 01:16:37

the word Listerine. It comes from the word of mouth.

01:16:39--> 01:16:44

The difference between the two is that the word NASA has