New Muslim Corner – Second Part Of Kalimah
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Channel: Abdullah Hakim Quick
Series: Abdullah Hakim Quick - New Muslim Corner
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AI Generated Summary ©
The importance of following a certain pattern for new Muslims is discussed, including the importance of correcting and authenticate their faith, building processes for learning Islam, and using negative language expression in Arabic language. The use of "nafa" in Arabic language is emphasized, and language rhythm in writing is discussed. The history of Islam's use of negative language and its potential consequences are also discussed, including its use in political and cultural settings and its influence on cultural and political settings. The importance of language in the spread of propaganda and its use as a general rule of thumb is also discussed. Finally, the speakers touch on the use of "monster" in various cultural and political settings and its significance in various cultural and political settings.AI Generated Transcript ©
Alhamdulillah.
This is the continuation
of our new Muslim corner.
And the intention is for this not to
be a regular class,
but it is an opportunity,
to come together
for new Muslims and those who are reviving
their faith.
And so it's it does it's not gonna
follow the regular pattern
of the classes
once even though the classes may end,
Insha'Allah, we will continue
on, right, even through the summer if possible,
if we can so that this
way of getting together can continue
and our discussions can continue.
Alhamdulillah,
we have passed through the month of Ramadan,
And Insha'Allah, at the end of the class,
we wanna have a little discussion, like a
feedback debrief
about some of the things that happened to
you in Ramadan and some of the questions
you may have concerning
that. As far as the class is concerned,
we do want to follow a certain,
pattern
so so that you will get
solid information,
as to what Islam is
and what to emphasize,
as a new Muslim.
And I want to take you back to
the beginning of our sessions,
and that is with,
the discussion of a great North African scholar,
Saidi Ahmed,
Saidi Abdul Rahman Al Akhdarri.
And in his,
discussion of
the fundamentals of Islam,
he began by talking about what is required
of a new Muslim.
And so we use that as the base
because it was a very interesting way,
that he approached this.
And he he began by saying
that those who are entering Islam
need to, number 1, correct
and authenticate
your faith.
And this is an important statement because what
it means is
that he believes you already have a faith.
And you find in some cases when the
Christian
missionaries went out,
to propagate Christianity,
they said and even some Muslims make this
mistake,
and they say other people don't have religions.
Everybody has some form of
religion in the sense of a way of
life
connected to the creator
or the creative force and also something
that informs them about life and death.
So
what he's saying is you need to correct
it
and authenticate it
to make sure that what you're believing
is actually authentic and not based upon superstition,
or things that have been made up,
by individuals.
And secondly, and we're not gonna go through
his whole discussion,
but some interesting points he made in the
beginning
those things that you need to do as
a Muslim.
You need and that requires
for you to seek this out. It's not
necessarily
gonna be given to you on a platter,
but you seek it out because by finding
out
and implementing
the basic
aspects of Islam,
we're actually helping ourself.
Because this is the Islamic way of life
perfected by the creator.
And of course that
involved purification,
prayer and fasting, alhamdulillah.
We had a crash course in fasting.
In Ramadan, we're just coming out of that,
and we'll be coming soon to
the the pillar of the Hajj of the
pilgrimage.
And we'll stop and discuss
the pilgrimage in Umrah and what happens in
Mecca,
and that, you know, for those who are
able to go there.
Then he said,
try to stay within the limits commanded by
Allah.
So try to stay within the limits of
Islam. This is what is known as Surat
al Mustaqim,
the straight path.
So find out what the limits are and
try to stay within it. Nobody's perfect.
But at least if we can stay within
the limits
and the more you understand Islam is the
more you understand your limits.
That's not always negative. Sometimes there are things
that you can do that somebody told you
not to do.
So we need to understand,
what our faith is really about.
And then he said, make a sincere repentance
immediately.
You need to we all need to immediately,
repent, make toba to Allah
by recognizing our sins, turning to Allah and
repentance,
regretting the evil actions,
firmly intending not to return.
Remember,
tobar, right, our process,
compensate
for the injustice,
and then avoid the unlawful deeds.
So that is a complete
repentance.
And that is one of the most important
gifts that Allah has given to us
as Muslims that we can,
do self analysis and reconstruction.
Now continuing on,
again,
we are looking at the foundations of Islam.
And we understood the 5 pillars of Islam,
the shahada,
which is the testimony of the belief in
Allah and prophet Muhammad SAW
as his messenger,
performing prayers, paying zakat,
fasting Ramadan, and performing pilgrimage
to Mecca if we are able to. So
that's the foundation.
And we took some time
in understanding
the first half of the kalimah,
and that is la ilaha illallah.
And when we looked at that,
we understood
that this Kalima, the word Kalima is being
used means like a phrase
or a word.
Kalima literally in Arabic is means a word,
but it can also mean like a a
phrase.
Okay. So this is when you say the
Kalima,
so the phrase that is,
Now we looked at
the first part. We tried to analyze this,
and this was the basis of a lot
of our discussion.
And when we looked at it and we
realized that Arabic language
was chosen by the creator
to convey the last message because
the language
is so expressive.
There are few languages on earth
that are as expressive
as Arabic is.
For instance, if you speak English
and then you learn French,
you realize that the French have, more ways
of describing things
than English. English is very narrow language.
That's why there's a lot
of patois versions of English,
because
the language itself is very narrow.
French is more,
has more beauty and it has more
ways.
Arabic is 10 times French
in terms of usages of terms.
You can talk to a male, a female,
2 females, 2 males,
3 females, 3 males,
a group of males and females.
All of these things is gonna impact
how you say a verb
or how you describe somebody.
So so with a language like that,
there's a lot you can do.
And also,
Arabic,
has a way of
saying things,
and then there's a meaning which is understood
when you're saying it.
For instance,
if we say,
we say, Allahu Akbar,
and that's generally translated as
what does that mean in your mind?
Greatest.
Allah is the greatest.
So that's how we translate it. The greatest.
But when you say in Arabic Akbar,
it actually means greater.
You have Kabir
and Akbar
and Al Akbar.
So it really means greater. Allah is greater.
But they understood
by that phrase that it actually meant Allahu
Akbar.
Allah is greater than anything else.
That's what is
understood
by it.
So therefore, it means the greatest.
Okay? So it gives more power,
in the Arabic sentence when you say.
It's like leaving it more open, and
it it's it's stronger,
than saying it the other way.
So looking linguistically
at the,
you have what is called nafi and isbat.
So nafi means a negation.
So we
say,
This is how we start.
Okay. So means no.
It's a negation.
So you're saying there is no deity.
Is your, your deity.
So
and then so by doing that, you cleared
the air.
So there's nothing else left. If you say,
so there's nothing there now.
You see?
Linguistically.
Then you say
except,
and then you put along.
So you had a complete negation.
Right?
And then
you have
confirmation.
That's a powerful statement in Arabic
because you've literally cleared the air.
Okay? It's really strong.
And and and people use,
language can do a lot of different things.
I remember
there was a group in Germany,
and they wanted to they had a Dower
Center. They wanted to get people to come
to their center. And at that time,
and even now,
atheism is really strong in Germany.
Like, there's a lot of people who don't
believe in God.
So if you said Islamic Center is open,
you know, whatever, like, nobody's gonna they're gonna
laugh at you.
They won't even listen to the ad.
So they took out an ad,
and they said,
there is no god.
They put it on public TV.
There is no god.
Okay? And stopped.
And people cheer. They like this ad.
2nd day,
they said again at 6 o'clock or wherever
the time was, there is no god.
An atheist again were really,
enthused by this.
The 3rd day, they said, there is no
god
but Allah.
For more information,
contact the Islamic Center
at 275
Main Street.
By the 3rd day, they had the whole
country looking at this ad. Right?
You see the use of language. Right?
So this language is serious thing.
Okay?
So you had
and then.
So you have a negation
and then
confirmation.
That's the first
part of our Kalaemia.
And we looked at that
because what we're saying is that there's nothing
worthy of worship. Nothing deserves our
our worship except Allah.
Nothing
in this world.
Okay? So this is when when you're saying
that, it's a clean slate that you're saying
now.
So you can't have
you can't say
there's no god in it, but I have
a little god over here.
Or I have a little cross or a
symbol or an idol. I I wanna keep
it in my room. Finished.
No gods.
Okay? Except Allah.
So that's straight Tawhid,
straight monotheism.
Now
the second part of the Kalaemia,
the second part
has
its bat,
and then
intrinsically,
it has Nafi.
So the
the confirmation
is
Muhammad.
You said, Mohammed is the messenger
of Allah.
So you're making that statement.
And by making that statement, it is understood
you are confirming
that he is,
the messenger of Allah.
That's your total confirmation.
And the negation is understood, so there's no
other messengers now.
So if we under if if that is
is is said properly
with understanding,
then you have cleared the ear of everything
except Allah as the creator and Muhammad ibn
Abdullah,
peace be upon him, as his messenger.
Nothing else.
So that is the power of the kalimah.
But it's important, and we have to deal
with reality now.
And and this is an experience
that many of us have had, those who
have embraced Islam,
even Muslims to a great extent.
The first part of the kalimah is
fairly easy,
to convince people about.
Because the creator,
once people get out of slogans and statements
and you just start reasoning
with the universe.
How could all of this
happen by chance?
Even if you use the law of coincidence
that maybe it was a coincidence here, coincidence
there, and suddenly everything's on.
That's illogical.
So you can convince somebody
that there is a creative force.
Okay?
But the second part of the kalimah,
that is that Mohammed
is his messenger.
He is the messenger of god.
That one is a little more difficult.
And it's not difficult because of the fact
that,
if they had met the prophet, no. It's
difficult because
in most languages and most cultures, they have
no access to this.
And that is the part of the kalima
that we will be focusing on
for the next few sessions
to really give you more of an understanding
of, prophet Muhammad,
peace and blessings be upon him. To try
to understand,
who he was
and the circumstances
surrounding him,
and in a general sense without going into
too much detail
to understand to go through his life.
Once you understand that,
then this will give you a totally different
under understanding
of who we're actually dealing with. And it
will create inshallah
what we call Mahaba.
It'll create love inside of your heart for
this individual.
And this is something which is,
it's phenomenal.
And
just
briefly
to go back as sort of an introduction,
to jump right into it,
with people in this now we're dealing with
the Arabian Peninsula.
Okay? And we're looking back in the 6th
century. He was born in 570.
And in 610, he got the revelation.
So that's 610
AD or CE.
Right? At that time in Arabia
was not Saudi Arabia.
It's the Arabian Peninsula.
Okay. So in that part of the world,
a desolate part of the world
known for its trade and certain goods,
but not known really for
a powerful civilization.
So at that time,
and we're gonna go into more details about
this.
Mecca was
sort of a middle point in a trade
route,
which went from the southern part of Arabia
and Yemen
and went all the way,
to the coastline
there in,
Gaza.
Gaza, people try to say, like, Gaza is
nothing. Right?
This really is a very central place
in our history. You're gonna see the name
mentioned a lot, because it's along those shores,
you know, that the Arabian,
Peninsula
met, made contact with
Europe and the Mediterranean.
It's a key Mediterranean port,
the area of Gaza.
So Mecca itself,
in Mecca,
the people were polytheists,
and we'll go into the evolution of this
and what it actually meant to show you
the buildup.
But they were polytheists. They believe in many
different gods,
and,
their polytheism was connected to their business too.
So this was very serious thing.
And the the prophet, peace be upon, had
began to teach
one god.
But that's your. Right? So
means all of their idols, 360.
None of them are worth anything now.
So this is an affront
against the religion of the people who lived
at that time.
So
they wanted to stop the message.
And to go against him individually
would mean you have to go against his
family and his tribe.
And he was Hashimi.
So he's part of Benu Hashim,
which is part of the Quresh.
So therefore, to to attack him straight on
would make a civil war,
because they have tribal mentality. Right?
Like gangland today.
So it's tribal mentality.
So they decided they would have a council
meeting
in order to decide
how they could kill
the message.
Not the messenger,
but the message.
And that's very similar to what is happening
today.
It's been happening as with more intensity,
The Islamophobia
and the propaganda
against,
Islam and Muslims.
So if you say enough negative things about
Islam, you don't have to worry about people
accepting it because they're afraid of you. Right?
So they wanted to do something like that
with him. So they gathered together
in their Nadwa,
in their council place.
And
one of their
leading individuals
whose name was Alwaleed
ibn al
Muhira.
Okay? They chose him to lead this
sessions. This is like your parliament,
your congress.
Right? The leading individuals in Mecca
trying to make,
this decision. And now because it's a special
talk, you could even say it's like a
think tank.
Okay. It's a focused tank.
What can we do to destroy this man?
So
they came to Waleed,
and they said that,
what can we use to destroy his message?
Because he's talking to people and
it's starting to spread. The tribes are coming
in.
And,
so
we really have to watch out.
So what is it that we can do,
to spread to to stop this? K. So
they said,
why don't we call him
Kahin?
So if we use this term against him,
people might
turn away from the message that Kahin at
that time was like what you would call
a wizard.
It's like a male
magician.
And the kahana, they used to deal with
the idols in the Kaaba and whatnot.
Okay? So this is a kah.
But
one of the good parts about Arab culture
at that time is they were fairly straightforward
people.
And even though they twisted things around, they
did like
straightforward talk. And so Waleed said, no. He's
not a.
So that's not gonna work.
Okay? Because the,
they dress in certain clothes.
They have certain
formulas that they use and
that he he's he's not that. So that
that's not gonna work. Then they said,
why don't we call him
Mejnun?
And Mejnun
meant
that he is
a madman.
He's crazy.
And
Al Waleed said, no. He's not Majnu.
Like, he's calm. This is an I'll put
it in my words.
He's really
calm, relaxed.
He doesn't gurgle and go on, carry on,
and he doesn't do any of these things.
He's not.
Is not in him.
No.
That's not gonna work.
So they thought more, and they said, okay.
Why don't we call him Shahir?
And Shahir the shayer
was poetry.
And the Arabs Arabic language was famous for
its poetry. Remember
about how flowery the language is. Right?
So you can do poetry
amazing poetry you can do in Arabic.
That's, like, really, really expressive.
And the Arabs knew their poetry. There's like
in all,
cultures, poetry has a certain,
rhythm to it.
So each language has a rhythm.
If you wanna be a poet,
then you have to learn how to construct
your terms in, like, the rhythms,
the rhymes.
Okay? So you do it in a certain
way like that, and then you become a
poet.
And,
so there was poetry,
and there was prose.
So
prose is
telling a story.
It's just
straight out talk.
That's pros. So that's what the Arabs said.
So Al Waleed said, no. This is not
he's not following this thing that he's reading,
the Koran they call it.
This is not following our,
rhythmic
poetry. Doesn't follow it.
What it does
is what we would call today
rhymed
prose.
Try to understand this concept.
Rhymed
prose.
So in other words, you tell a story,
like, for instance, the story of Yusuf alaihi
salaam.
You tell a story about prophet Joseph, and
the whole story is in rhythm.
But you're telling a story.
Right? That was not there. Arab. Arabs did
not do that.
They did not have to know how to
tell a story like that.
And really, for most cultures,
it's very difficult
to do something that today you have this
rap music. Right? Rap,
Hip hop. Right?
Which began probably in New York City is
where it began.
And it spread. Now you have hip hop
in all languages.
I was just I saw something on Urdu
language,
Arabic. Everybody's hip hop, right,
in their language. Right? Malaysian,
everybody's doing but but but if you listen
to the rappers, right, because they have to
rhyme.
Half of what they say makes no sense.
So true.
It makes no sense. It sounds good. Right?
But if you actually listen to the words,
right, it's foolishness,
but it's got a good beat.
You see?
Because it's impossible for the human brain to
do this.
We're not constructed like that.
K. So what he was reading, Al Waleed
said, no.
We can't use this.
Okay. Then they said, okay.
Why don't we say he is Sahir?
Let's say he's a magician.
And they had
different types of magicians.
The one that comes in the Quran, there
were women
who.
There are women who blow in the knot.
They would tie knots and
formulas. This is. This is magic.
And Al Waleed said,
he's not he's not a magician.
Not that I can see.
So the people in the group, they were
now dumbfounded. They didn't know what to do.
So they said, okay. We gotta choose.
These are the main 4 that we've come
with. So they decided to say
that he was
a Sahir.
Because one of the main duties or jobs
of the magician
was to break up families.
And,
this is the way this is Shaitan's job.
Right? Well,
So they said, let's say he's a Sahir
because he's these words he's reading, it's like,
bewitching people.
So maybe that will work. So they started
to do that
and to go around.
And,
the
there were 2 people in particular
who took the lead
in this,
Islamophobic
propaganda.
One whose name is,
Abu Jahl,
and the other is Al Asibani Wa'il
Sahami.
So these are the 2 people
who were leading the propaganda
against prophet Mohammed.
Okay?
And,
what they used to do is,
that,
the prophet, peace be upon him, when when
the caravans
would come in,
he would go out to the caravans, and
then he would,
you know, teach them and read the Quran
and whatnot at different any place where he
could. So what they would do is literally
follow him around.
Or if they heard he was in a
certain area,
they would go to the area, and they
will say, this man is useless.
This is a waste of time.
Okay? And they called him Avatar.
Avatar.
And Avatar
meant in Arabic at that time, somebody who's,
like, cut off
because,
the prophet
had no male offsprings.
And in
the society, the tribal society they had at
the time,
paternalistic
society,
if you don't have sons,
then you have a problem
because your lineage is carried by the male.
And, also, the poetry is public poetry is
done by males.
The fighting
is done primarily by males.
So if you don't have any sons,
then you're literally within that society.
You're cut off. You are.
You have no future.
And that's something which must have hurt Rasool
Allah sallallahu alaihi wa Salam.
He was a man,
and he this must have hurt him. It's
like a insult. Right? It's a way that
you insult.
And so
there's different descriptions coming out of the seerah.
But,
it is said that the prophet
one night,
he woke from his sleep.
And,
he informed his wife that Allah
had revealed
the 108th. It's what now known as the
108th chapter,
of the Quran itself,
and that is, Surat Al Khalsa.
And this chapter goes,
K? This
chapter
is a miracle,
And you have to understand language
and understand what happened,
but this chapter is a miracle. Why?
This chapter
is the shortest chapter
in the Koran itself.
It's the shortest chapter.
And what it's saying is
in the name of Allah, most gracious, most
merciful,
surely we have given you an abundance.
It's an
abundance.
So pray to your Lord
and sacrifice.
Surely, your enemy
is the one who will be cut off.
3 basic sentences.
It's 10 words.
It's the shortest chapter
in the Quran itself.
It's the shortest
chapter.
And for most of us,
is one of those,
off repeated. That's what, you know, most people,
you wanna get your your salah out the
way. You read Al Khalsa. Right?
Al Khalsa, Falak, Nas,
Walas.
Right? So you can say just about anybody
who's memorized Quran
after Al Fatihah, you probably memorized Al Qasa.
K? It's the shortest chapter in the in
the Quran.
The shortest one.
But it is
a miracle.
It is expanding
and expanding
and expanding.
This is the miracle of this
this chapter.
One of the meanings of Al Qasr is
a river in paradise
that pours onto
a pond
called,
and this is a pond that will be
there in the day of resurrection.
It's called.
And its liquid is white as milk,
sweet as honey,
cold as ice.
If you drink from alcosa once,
you'll never be thirsty again.
K? This is alcosa.
That's one of the meanings.
But
Alkhauser
also comes from
in Arabic itself,
it is on a certain what they call
a.
It it it it it is a certain,
form
that that
these
letters are taking,
and it is called by the grammarians.
It is a word that is what they
call Mutlak.
And
means
it is,
open ended.
It's an open ended word.
So it's like
a lot.
But when you say,
you're meaning that's why we translate as an
abundance,
an increasing abundance.
So when you say that word in Arabic,
it means something that's a lot, but it's
an abundance of things. So, like, there's a
lot of things
in this.
So the first sentence
coming in this chapter,
it, it it it is saying,
verily, oh, Muhammad, we have given you.
We have given you an abundance.
What does this abundance
mean?
And you'll see that some of his companions
tried to understand this this terminology. What is
it?
An abundance,
you could say, and now we have history.
You could say that,
that he has so many,
companions.
And look at today how many people are
still entering Islam.
People have nothing to do with Arabic.
Right? All over the world. But you could
say
that the fact that Muhammad is
connected to
that he is connected to the creator.
Okay? That his name and his he he
has an abundance. He's connected with the creator
of the heavens and the earth.
And that his,
his message
will be responded to like no other message,
ever was responded to before.
Okay? Next sentence says,
for so pray to your lord
and
sacrifice.
In other words, you are in this difficult
situation,
insulted, attacked.
Don't worry about this. Continue to pray to
your Lord.
Do your your fundamental your sacrificing.
Continue. Don't worry about this because you have
been given an abundance.
And the last sentence
is
in that the one who insulted you,
he will be cut off.
Now this is a miracle right here linguistically
and historically.
Because of the 2 people, Al Az,
was the one who was maybe the worst
in this.
Okay? And
this, he is called his name is Alass.
Now if you go to the average Arabic
speaking person
and say to them, do you know Al
As
99%
of Arabic speaking people will say, I do
not. I've never heard of him before.
Scholars will people know him by his son.
His son son was named Amma Iberlas.
He's famous Sahabi.
Right? He opened up, Egypt.
His his grandson is Abdulahi
ibn Amar ibn al As.
One of the famous Abdulois.
Right? People know those name, but nobody knows,
except for a few,
Al-'As.
So his name literally
is cut off.
What about the name of Muhammad?
Alas said he is Abtar,
but now
and recently, a survey was done in the
world,
and they found that the most popular name
on earth
is Mohammed.
Think about this now.
Jesus Christ.
How many Spanish speaking people do you know
his name is Jesus?
Jesus.
Every once in a while, but they don't
call themselves Jesus.
How many Christians call themselves Jesus?
How many Jews call themselves Moses? Some do
Moshe,
but not that many.
How many Julius Caesars do you know?
Think of the famous people in the world.
Think think of the names
and think of how they used in linguistic
group, the Muslims who are now 2,000,000,000 people,
especially with their males,
they will just say not just Saleh. They
will say Mohammed Saleh.
If you really look at his,
his birth certificate, you say Muhammad Saleh.
When I was in Medina, one of my
friends from the Sudan,
his name was Mohammedain,
which means 2 Mohammed.
Sudanese do this in language. Right? His name
is Mohammedain.
Right?
Then one of the brothers, I looked at
his passport
because in their passports, it has your name,
your father, and your grandfather. It said, Mohammed,
Mohammed, Mohammed. 3 of them
in his passport.
Wow.
So literally, this is no. I'm not making
this up. Go into before it was telephone
books. Now you go online
and look at the names
to start use Mohammed as a name.
And now go and see how many names
are there
All over the world.
Even recently, I was in this about 10
years ago. They said that Mohammed is now
the most popular name in the UK.
In London,
England, Mohammed is the most popular name. Before
it was,
Harry.
But Harry's gone.
Butter chicken,
most popular food.
Mohammed, most popular name in the UK.
This is not made up. Go into their
into their phone books.
So this is look at what this first
said.
It said the one that insulted you, he's
gonna be cut off.
Not you. You see?
So this
is an a standing miracle, and we could
say that prophet Muhammad
he
he he started the message by himself.
It went to the Arabian Peninsula as we'll
see. It within 100 years,
it reached,
the known middle world.
All the way to China, far North,
into the Russia, deep South Swahili Coast of
Africa,
all the way to the Atlantic
in 100 years.
No big armies.
Spread continued to spread. Nothing
has spread like this.
And Muslims
were responsible
even for the renaissance,
you know, of Europe itself. When Europe had
gone dark after the Roman Empire, it was
Muslims,
kept all the sciences alive.
Okay. Who are they based upon? One man.
You see the word?
I have been you have been given
an abundance,
and this abundance
is not ending.
Even with the terrible situation in Gaza
and other part, people aren't accepting Islam.
It's spreading. It's still spreading.
So this is Al Qasr.
So this is an important individual.
Actually, you could say
for any intelligent person on earth who considers
themselves to be
educated,
they should know who this man is.
But you'll see many intelligent people
who consider themselves highly educated,
and you ask them, who is Mohammed?
They don't know.
There was one scholar, Michael Hart.
He did this book on the 100 most
influential
people in history.
He did this work, and he looked at
Julius Caesar. He looked at Jesus Christ. He
looked at Buddha.
He looked at different people we could think
about.
Right? And he said in terms of somebody
who started
in a simple way and whose followers now
spread throughout the world and civilization,
nobody. He put Mohammed as 1,
and he's not a Muslim,
not even religious.
He was even looking at from secular point
of view,
even in terms of
civilization
impact on society.
So
everybody is supposed to know this man.
You're supposed to know who he is even
if you're against him.
Because if if you're a good strategist,
you're supposed to know your enemies. Right?
That's the, you know, the Chinese philosopher.
You know you know your enemies and, you
know, you win 1,000 battles.
So you should know him.
And especially for those who are entering Islam,
we need to know this man.
And the more you get to know him
is the more you will realize
the blessing of being his follower.
But it doesn't come
out the air.
We have to study it.
So we will be Insha'Allah
in the next few sessions
lightly,
not in the deepest way, so you don't
have to worry about
tests and all this,
but to take you through his life,
to show you what the Arabian Peninsula was,
what the background was,
and then you see his life,
then you can understand
the miracle.
And this will consolidate for us,
the second part of the kalimah,
Muhammad or Rasool Allah. And
that is an important part
that,
if the more you,
study.
It's a it's a subject called.
The bio the prophetic biography.
Everybody is supposed to be studying this,
but the more we study this and understand
it,
is the closer we will come,
to
being able to practice Islam in a proper
way.
So I wanna open up the floor for
any questions,
that anybody has concerning,
this
original part here. We're dealing with,
second part, Muhammad. The floor is open for
any questions,
general questions that anybody has.
Online? Is is there anything online?
Yeah. So so so so this is now,
the the the time sequence we're dealing with
now is that is gonna come in.
Okay? But but time will it'll start to
change.
You know? So we'll, we'll we'll continue the
class. This is our 1st orientation class, but
next week, Insha'Allah, we will start at, you
know, at 7 o'clock.
You know, and then, you know, get the
basic class in and a question period, hopefully.
And then, we will continue. Today inshallah because
we wanna debrief,
we'll make salat al maverib,
and then we'll come back.
So we can have a discussion concerning
Ramadan. You may have some discussions about Shawwal
or whatever, you know, things that are happening,
after that. Any any general questions, anybody has
concerning,
studies and how what we will be doing?
Yeah.
I remember hearing somewhere that the first word
or first that came down was.
Is
that is that
Right. So this is we'll be looking at
that how that actually developed.
So that is the first word that's actually
given to him was,
was, you know, recite.
It wasn't read in the sense of we're
reading a book, but it was more like
to recite.
Yes.
And and and, you know, we'll study. Once
you understand the whole story, it'll build up
to this,
and then it gives it more power,
when you understand the background,
to this. And so we will,
go through that. There will be other classes,
hopefully Insha'Allah
advanced classes,
but we don't want to overburden
this class, we'll do it in a way
that's, you know, you can flow with it,
and get the basic benefit,
you know, out of it, and then leave
some room
for any general questions,
that you may have.
K? Any other questions that we have before
we break,
for Salat al Mabidib?
Okay. So inshallah, we're gonna break. I think
there's only about 1 or 2 minutes left.
So so we'll we'll we'll break, and then
we'll make because they're gonna pray, you know,
right away, And then we'll come back,
for a general discussion,
concerning Ramadan and any general questions you have.
Will be lahi Tofiq. For those online, have
a safe journey home. Inshallah, next week,
this is our orientation session. We will begin
into the class next week,
at 7 o'clock
Eastern Standard Time.
us and for the Muslims around the world.
us and for the Muslims around the world.