Moutasem al-Hameedy – The Monumental Tafsir #64 Surah Ar Rahman
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The Surahs and the Bible are often used to describe personality and actions, with the importance of learning and teaching, language, and shaping life being emphasized. The speaker emphasizes the importance of understanding the meaning of "has" and its significance in shaping a child's life. The speaker also highlights the power of exposure and language learning in shaping a child's life.
AI: Summary ©
Today we start with, a beautiful Surah.
For many people, this is their favorite solar.
Right?
Do you have any people here who have
a Rahman as their favorite solar?
Okay.
Surat Al Rahman Makkiyah,
as Imam said, he says Makkiyah.
Very, very little talk about it being in
Medina, but
most likely most of the narrations indicate that
that was that it was in Mecca. And
it seems towards the end
of the last few years in the Mecca
period.
The last few years
in the Meccan,
period.
Surat Al Rahman. I would say let's read
it. It has some beautiful connections with Surat
Al Waqqaiha
and you know some of the
later scholars
I would say,
later researchers in our times have paid attention
to relationships
between the surahs
and some of them,
pointed out that
many of the surahs in the Quran or
all the surahs in the Quran come in
pairs.
2 surahs are connected. So you'll find Al
Baqarah and Al Imran.
Al Fadil Nissa and Al Maeda.
They sort of complement each other and there
is a strong
connection between the 2 Surahs.
You will find this obviously
between Surah Al Rahman and Surah Al Waghra
as well, very strong connection.
So let's begin with the Rehman al Saadi
InshaAllah
as we comment on his words
we can reflect over some of the points
Stop here.
This great Surah begins with the name of
Allah Ar Rahman, the most gracious, which is
indicative of the vastness of his grace and
mercy.
The all encompassing nature of his generosity and
the abundance of his kindness and bounty.
Then Allah mentions that which is indicative of
his mercy and its impact that Allah causes
to reach his slaves, such as blessings both
spiritual and worldly.
After mentioning all kinds of blessings, Allah reminds
2 prominent groups, namely humankind and the jinn,
to give thanks to him by saying, then
which of the favors of your Lord will
you deny?
Allah tells us that he has taught the
Quran That is, he has taught his slaves
its words and meanings and has explained it
to them. This is the greatest blessing and
mercy that he has bestowed upon his slaves
as he sent down to them an Arabic
Quran
with the best words and the best meanings,
which contains all that is good and deters
against all that is evil.
He created man in the best shape with
a perfect well designed body and faculties.
The creator perfected the creation of man and
made him distinct from all other living beings
by teaching him speech, which is the ability
to express what is on his mind.
This includes both verbal and verbal speech and
writing.
Speech by means of which Allah made humans
distinct from other creatures
is one of the greatest blessings that he
has bestowed upon humanity.
The sun and the moon follow their calculated
courses. That is, Allah created the sun and
the moon and made them to be of
service,
running according to their calculated courses out of
mercy and care for her slaves
and in order to serve their interests thereby
and so that people may know how to
count the years and measure time.
And the stars and trees prostrate to Allah.
That is the stars in the heaven and
the trees on earth acknowledge their Lord, prostrate
to Him, obey Him, humble themselves, and submit
themselves so as to be of service to
Allah's slaves and benefit them.
He raised the heaven and made it affirming
for this for the creatures of the earth
and enjoined justice, that is, Allah has enjoined
justice in word and deed among people. Hence,
he says so that you should not transgress
the limits of justice.
That is Allah has enjoined justice so that
you do not go beyond the limits of
justice
For it for if it were up to
your own reason and opinions, there would be
only there would be troubles
such as only Allah knows, and heavens and
the earth would be corrupted.
Therefore, establish weights and measures with justice, that
is, make them based on justice as much
as you can, and do not give short
measure, and do not be unjust, for giving
short measure is unfair,
unjust, and a transgression.
Okay,
so this Surah is named after,
the name of Allah Subhanahu Wa Ta'ala, Ar
Rahman,
and
This one name of Allah
Other than Allah
So Allah Subhanahu Wa Ta'ala has many names,
many names.
Some people think they are only 99,
but they are not 99. They are much
more.
They're much more. The hadith in,
where the prophet
says For Allah, there are 99 names.
He who sort of learns them,
understands them, grasps them will enter Jannah.
These are specific names. They're not the totality
of Allah's names.
So Allah has many names.
Two names can only be applied to Allah
exclusively
Allah and Ar Rahman
Can you describe someone as Kareem? One of
Allah's names is Al Kareem. Can you say
Muhammad
Al Kareem?
Can you describe them as Al Kareem?
Yes, you can.
Muhammad Ar Rahim? Yes.
Khalid As Sami? Yes, you can.
You can call them no no issues.
But
for example, you say,
Ali
No is a description that applies only to
Allah
only to Allah so these are two exclusive
names
Allah and Abuhaman that cannot be applied to
anyone
but Allah subhanahu wa ta'ala. There are other
descriptions of Allah that
follow and others. But again, these are not
these are more of the attributes and the
descriptions of Allah
but the proper names of Allah, Allah and
Rahman don't apply. You can't describe someone as
Rahman,
only Allah
Why?
In Al Fatiha Allah
mentions both names Al Rahman
and Al Rahim
Al Rahman and Al Rahim. We'll come to
the English translation, which is very very problematic.
Very problematic.
But it's
it's used. It's commonly used And SubhanAllah, I
assume
that Muslims,
Muslims practicing Muslims,
their understanding of the word mercy in English
has been
influenced a lot by Islam
and by the word Rahmah in Arabic.
So
but
the the crude English meaning is very problematic.
It's not enough. It's not enough. It has
some indications, but it's
greatly insufficient.
But let's get let's get into the Arabic
language.
'alrahman and abraham' What's the difference?
Since they are two names
they come from the same root
'raha
ma' They come from the same root. But
the
shape of the word or the pattern of
the word is different. 'Rahman'
is 'fa'alan'.
Okay, that's the pattern 'fa'alan'.
'Raheem
Fa'il'
From the same root.
Now these patterns in the Arabic language this
is the science of Sarf,
morphology.
Morphology,
these ready patterns
already
like specific patterns they carry meanings
in them. So when you form a word
from a root according to this pattern
you are deriving these subtle meanings in the
pattern as well and you add them to
the root so that you get a very
unique combination
very unique combination.
So Rahman
is Falan,
Raheem is Fa'il
The essential meaning is the same but each
one of them captures a different dimension of
Allah's Rahmah.
There are many like opinions of linguists and
scholars of tafsir
on the difference between Rahmah and Rahim.
One of the most
compelling
opinions is
that Rahman
is a description of Allah's Self, of Allah
Himself
Rahmaan
Rahim is a description of Allah's actions
So when you say Rahmaan you are talking
about Allah Himself
When you say Alrahman,
when you say Alrahim,
you are talking about Allah
giving His mercy, exercising His mercy.
About the act of it.
I see the difference?
So 'Rahman' also
means which is this pattern 'Falan' means someone
is full of something.
In the Arabic language someone who's
thirsty, very very thirsty you would say 'Abshan'
from 'Abash'.
'Abshan'
He's full of thirst.
He's so thirsty
someone is so hungry,
starving,
craving food.
You say 'Joanne'.
You know, if he's just normally hungry you
would say 'jaer'.
But but if someone is overly hungry you
say Joanne
Falaan
like UHman.
Someone is angry,
normally angry,
you say
Rhabub from Rhabub
But if someone
is furious,
is on fire, you say They're
full of anger, like they're full of flames.
Right?
So
is a description of Allah subhanahu wa ta'ala
that Allah is full of mercy.
Allah is full of mercy, and this definitely
meets the hadith of the prophet sallallahu alaihi
wa sallam.
That my mercy precedes
and supersedes
my anger
' Allah
has such a high place'
Okay? So that's our Rahmah. Rahim
is again the delivery of Rahmah
the EXERCISE OF RAHMA
Allah
Subhanahu Wa Ta'ala describes Surah Prophet Muhammad SAW
as
Allah inscribes Prophet Muhammad SAWHAN AS RAHIM towards
the
Believers.
Why? He exercises
Raheem.
He exercises
Raheem.
Ibn Abbas
He said,
This could be easily misunderstood.
Some people think Rahman is temporary,
short lived, it's a transitory state, like someone
is hungry, hungry for a while.
They're thirsty, thirsty for a while.
Angry, angry for a while. So that means
'Allaman' is short lived
or is
now but not necessarily then. That's inaccurate.
That's completely inaccurate, linguistically wrong.
This kind
of description of adjective
of Allah subhanahu wa ta'ala Muhammad Allah is
full of mercy ever. That's what it means.
One of the meanings of
is it is a stable
and fixed trait that doesn't change
It doesn't change.
Rahman. So Allah is always Rahman.
Allah is always
Rahman. As in
dua You are the Rahman in this dunya
and the akhirah, and you are Rahim in
this dunya and in the
but Rahim
again is when Allah shows
His mercy.
This is why the people of Jannah they
would say
They would say
has fulfilled his promise
Allah fulfills his promise. Allah is so good
and truthful and he fulfills
and loyal and fulfills his promise
And he delivers the mercy. He delivers on
his mercy.
So that's the basic difference between
and Arrahman. So when you describe the action,
when you describe the exercise,
the delivery of rahman
then you use this is more of a
nuance in the language to be more accurate
you'll use Rahim. When you are talking about
Allah Himself
you mention
Al
Rahman. Clear?
So that's Al Rahman. So Allah calls this
surah Al Rahman.
Al Rahman.
Now, this surah is all going to be
about rahma.
And this leads us to talk about rahma.
Usually translated as mercy, right? In the English
language.
Anyone knows the
the origins of the word mercy?
It has like a negative,
like, connotation if you're holding punishment back.
Exactly. That's the origin that's the Latin origin
of the word.
Mercy
originally is a is a Latin word and
it means,
ransom.
It means Ransom like when you,
or more like a bail money.
When you,
when you hold the punishment
by means of money you pay to hold
the punishment or halt the punishment
then basically that's the origin of the word.
But obviously as it moved from Latin to
French to to English, I'm not sure if
it's in German, but
it started to take the meaning of gentleness,
kindness,
forgiveness,
pardon.
So there is there is still it carries
a negative twist.
So
But the word mercy in the Arabic language,
where does it come from?
We
We know that the Arabic language is based
on roots.
Letters
have meanings.
Letters in their belly have meanings.
So when you put combinations
of letters together they carry meaning. They carry
specific meaning. And this is a phenomena in
language
that you will find it in all languages,
but in the Arabic language it's a central
feature. It's a fundamental feature in the Arabic
language.
I think they call it in in in
literature, onomatopoeia.
That's
I believe it's, it's Latin. Onomatopoeia
is when
the sounds
and the letters give you an indication what
you're talking about. When there is a meeting
between the meaning and
the,
phonemes or the the sounds of the of
the of the of the letter. This is
very powerful. This is a central feature in
the Arabic language. This is why one of
the great scholars of the Arabic language, Ibn
Faris
He wrote a lexicon
on the Arabic language,
like a dictionary
of the Arabic language that is based on
what? Roots and their meanings. So he would
say 'aslun'
for example
3 letters.
It's an origin. It's a root.
Something like I don't remember it.
So he says this root,
this is what it indicates.
Then he goes to the variations.
Each one of them, what does it mean?
So you can actually it's more like a
tree. You know like ancestry
trees? You can trace back the words to
their origins
and
go back to the root. Find the root
what it means and then find
each shape of the word when it falls
into this pattern of
okay. So there is subtle meaning in the
pattern, JazakAllah.
And I I can see you. We'll get
back to you inshallah. Just relax. That's good.
Don't worry.
Hold on to it.
So there is meaning in the root and
there is meaning in the pattern. And when
those meet that's when the magic of language
happens. And this would help us understand something,
which Allah says here
which
is the most profound in the Arabic language.
Oh, this is like captured most in the
Arabic language.
So, rahama,
this root. What does it mean in the
Arabic language?
It means to encapsulate
something. To encapsulate and
to
accommodate
something
with gentleness
and with benefit.
That's why this is why the womb of
the mother is called what?
'Rahim'
'Rahim'
very delicate,
and conducive
for the
comfort of the baby.
And it offers what? It offers all the
needs of the baby
in terms of nutrition,
in terms of comfort, in terms of warmth,
everything.
That captures the word brahm.
That's where brahmah comes from.
So anything, generally speaking, in the Arabic language
that
has this root, you will find that it
comes from this it carries
a shadow of this meaning.
A shadow
of this meaning. And generally speaking, the two
letters which if we get a little bit
more technical,
'ra' and
These two letters in the Arabic language,
when they are found together, they refer to
expansion,
space,
gentleness,
and kindness, and comfort
wherever you find them. For example, let's just
think of some words.
Regardless of the order.
We
took class, we Right? What did we say?
What's the difference?
And both of them have Ra and
Who remembers?
And
What's the difference?
Exactly.
Spiritual
bliss and joy
is called.
Why is it joy? Because there's expansion for
the soul, there is comfort.
The soul
is accommodated and harbored in a conducive environment
for its well-being.
It's treated well with gentleness. So this is
called.
Is what?
For for what? Physical. For physical. Yes. It's
physical comfort, accommodation,
and expansion, and space.
In the Arabic language from
Ra and Right? Although ba, but we said
Ra and What
does mean?
Welcome. Yes. It means we have space for
you and say, we have enough space for
you. We have space to accommodate you. Welcome.
That's why it's welcome. This is why we
say if we describe something as spacious, you
say
Rahib.
An area that is wide, you say Rahib.
Very spacious.
Rahib.
What else? How about hab.
Now Rah not harah.
So specifically different.
So you're looking for how things don't work.
Okay.
Okay.
So shift from reverse gear let's go for
de inshallah
oh yeah
We will come to this insha'Allah as this
is an extension.
Yes. It's an extension of the meaning. We're
trying to capture now the the the original,
you know, roots in the Arabic language. He's
the one that's the most giving from Insha'Allah.
Are you guys following this Arabic thing or
is it too much?
So if you're okay with this, put your
hand up so I know. At least let
me get some feedback.
Some of you are might might be shy
to show.
Okay. Cool. Okay. Good.
Alright. So,
raha, who can think of word that has
raha in the alphabet?
Excellent.
Which means to travel.
When someone
what does it what is what is the
what do you find there? Distance.
Expansion. Distance. You will find you always find
this.
'Araha'
trip, Same thing. Arrahil.
What is arrahil?
Rahil. What's arrahil?
Very close.
It's
the riding animal that you travel on.
And it's called because it travels a distance,
again expansion,
and it's also comfortable for the traveler to
sit on and sort of be accommodated.
Right? So you'll find this all always there.
That that if you start to capture this
part of the Arabic language by the way,
it becomes so enjoyable
and you will learn faster.
You'll learn faster because you start to develop
a sense of the meaning. Now it's not
you learning the words in your mind, but
you know what?
Even your ears
can sense the meaning without you consciously
thinking about the meaning.
These sounds
give you the meaning automatically, it becomes more
spontaneous.
And you will find this with the more
native
the speaker is
you will find even in other languages
the sound they might not know the word
but from the sound they can capture the
meaning.
That's a good level of mastery of the
language, familiarity with the language.
Alright. Any questions before we move on? Yeah.
Sorry. So like sayyara, is that the same
connotation?
Sayyara? Yeah. No. We're talking about the two
letters,
Ra and Yeah. So it's in Ra and
No. It's Ta. Oh. Ta marbuuta. Yeah.
So how does then the word Rahmah then
gets translated loosely to mercy?
Well, that's the problem with translation.
It's not only give me common translations of
the word alrahman alrahim
that you came across.
The merciful and what else?
Confession.
The benefit benefit benefit,
the what? Beneficial. Beneficial. Yeah. The beneficial. What
else? Compassionate.
Compassionate. Okay.
What else?
So this is a Sorry. This is a
separate one, but what about we have?
We have. We have.
What how is it used? What's the context?
Right?
In the spaces and the expansion of Al
Masjid Al Haram. We said
from a
spacious
place.
Right?
Yeah.
The same thing. Same route.
Yeah.
So,
yeah. These are translations they try to capture.
So you'll find some of them say,
ben is it beneficial?
Beneficial. Beneficent.
Beneficent. Oh,
yeah. Oh, you say beneficent. Beneficent.
Beneficent or beneficent.
Right?
But, like, that's more difficult than itself
even for someone who doesn't speak Arabic. What
do you mean by that?
The compassionate.
Sort of. We're getting a little closer. Compassionate.
But the good thing is that if you
and this helps when you when you understand
the Quran
and you start to transcend the translation.
Now what we spoke about 'Abraham'
that it is an accommodating
place
that is cushioned so it's comfy
and it provides you with everything you need.
It provides you with everything you need, exactly
what you need.
So it treats you well and it's generous
and it's giving.
Right? That's what mercy is.
So Oh, sorry. That's what is. So when
we are talking about
Okay. So this is where the meaning comes
from. What does that mean? That mean Allah
Allah accommodates you.
He's already given you the earth to live
on and he's gonna
he's gonna mention the Earth now. He's gonna
talk about the Earth.
He provided everything for you for you to
exist. He created you and he provided everything
at at the right stage of your existence.
Right?
The whole process of you, you know, turning
into a,
a human being.
Turning into this fertilized egg.
And then how it travels and how it
lodges in a in the womb, in a
specific place. And it has everything there. All
of the conditions perfect for its own growth
and well-being.
The conditions are perfect.
Then it starts being,
you know, fed,
taken care of in this very comfortable place,
very warm place.
And it helps you build yourself, not only
physically but even psychologically.
Right?
And then Allah,
again, Allah subhanahu wa ta'ala created the mother
to play this role. So she gets rewarded
and honored by that and blessed by that.
And that serves you
to come into this world.
Then Allah
provided you with nutrition even after birth. Allah
says,
Allah facilitated,
you know, the way for the human for
the fetus to come out of the womb,
then to become a human being. Once you
reach that stage, you start to need air.
There is no air in the womb. SubhanAllah,
Ibn Khayim by the way, sometimes
he he has this
beautiful
style of sometimes looking at reflecting on the
world and really
making a beautiful narrative or a sketch out
of it.
So he says when you are in the
womb of the mother,
you are nothing but Allah subhanahu wa ta'ala
provide you know, brought you into existence. You
were a fetus in the womb of your
mother and there is one feed into your
system and
that's the umbilical
cord cord that feeds into your system.
When that's cut off, he says when Allah
takes something from you, He gives you more,
better than that. So now when that stopped,
that's cut off.
Allah
provided you with more through your mother.
Right?
And and so on and so forth. So
he reflects on this. So the Allah
made the environment conducive.
Now somebody says, oh, what about people who
went through trauma? You know, if you wanna
understand the principle, don't think about exceptions. There
is a time for exceptions.
But you can actually,
like, skew your thinking with a lot of
trouble
just by
inserting or trying to figure out
abnormalities
or anomalies
or exceptions
before you understand the rule.
Establish the rule, understand it properly.
Let it sink in.
Build a strong relationship with it.
Now you have developed the level of maturity
and understanding you can deal with exceptions.
This is in life in general
and in everything. And in Islamic science in
studying Islam, this is paramount.
This is paramount. If you look for the
anomalies, for the exceptions, you will never learn.
You will never learn.
This is why the scholars, when they teach,
you'll find they teach you the principles.
And they will tell you the principles apply
across the board. But then someone, there's always
this type of student who thinks that they
are smart and they figured something that Muslim
scholars over 1400 years missed.
And
he won't sleep the night waiting to meet
the sheikh next day and say, 'I found
something that no one else thought of.'
Right? And they found an exception.
And they don't realize they're sabotaging their own
learning. Why? Because you're thinking about
these exceptions and you have not allowed the
rule, the main rule, to sort of settle
properly in in your your,
the construction of knowledge that you are trying
to build.
The the scholars on purpose if you find
the books that you study are, especially the
short motoon, they don't have the exceptions. They
don't provide
any attention
or they don't offer any any attention to
some of the complicated nuanced issues.
Why?
Because if you wanna ruin a student of
knowledge, give them the details
right from the get go.
They're overwhelmed, they're confused, they don't understand.
You need to give them the rules even
if they apply 70% of the times. Apply
it as a rule and understand it as
universal.
Once you understand it and get it,
right, and you develop enough familiarity with it,
slowly, slowly the teacher, if he's a good
teacher or she's a good teacher, will start
to offer you one.
Some of the exceptions.
Some of the major exceptions.
So you start now your understanding grows. Now
you have already
you are already internalized
the rules. They become natural. They become second
nature to you. They are you're spontaneous with
them. They're part of you. You think about
them. You don't need to exert so much
thinking.
They become native to you.
Now your mind is free to deal with
some exceptions, the major exceptions. You start to
go into those. You start to deal with
them.
And then you go into
the further
exceptions exceptions exceptions. And this is where the
heights of knowledge are
when, you know,
the the the subtle nuances are clear to
you. But that takes a very long time.
The same thing with understanding the language. Okay?
So,
so Ar Rahman. And subhanAllah, Allah Subhanahu Wa
Ta'ala starts with this.
With what just one name Ar Rahman. In
the Arabic language,
you know, for
you have to have a sentence.
For definition, those who study the Arabic language
I don't know why I'm just drifting to
the Arabic language these days.
But, Insha'Allah.
I think I've been reading Ibn Faris a
lot recently.
The
in the in the
what is Al Kalam?
Who studied Al Haramia?
Al Kalam what is the definition of Al
Kalam?
Or Alfiyeht bin Malik if you are a
beginner.
It is combined. Combined words.
Okay?
It gives full sense.
According to
the structure of the Arabic language, the rules
of the Arabic language.
Four conditions for something to be considered
Because if you speak in your salah, you
break it. Anything outside of the salah.
But if you say something and it's not
kalam, your salah doesn't break. So it has
a fiqi consequences.
Okay. So
is it murakab?
Is it like 2 words combined together or
3 words? Is it a sentence? Allah says
Arrahman.
Why?
Because that's enough.
Nothing needs to be said after that.
Abrahman.
That's it. Allah. What else do you need?
Everything in existence came from Allah
He created it.
He created it. So when you say Allah,
that's the full story.
From the beginning till the end.
Shows you the glory of Allah Subhanahu Wa
Ta'ala. And you don't treat Allah as you
treat His creation. This is why
when some sometimes
humans try to use logic
and then they try to apply their logic
that was derived from their understanding of the
creation, they try to apply it to the
names and attributes of Allah,
they start going,
you know, in the wrong direction.
They start saying, oh, if you affirm this
attribute that is mentioned in this hadith or
this verse that means you are likening Allah
to His creation.
No. You are applying the rules of creation
to Allah.
That's the problem.
So with Allah subhanahu wa ta'ala, the rules
are different. You're talking about the creator.
One of a kind. Uhad. One of a
kind. There's nothing like him.
So with Allah you don't need to complete
the sentence. It's complete.
Some of the mufasireen they say no there
is something that is
or right? Something that is implied in the
sentence.
And it could be many things, could be
the rest of the surah. Is it is
The full surah is khabar.
Full surah describes Allah, introduces Allah or talks
about aspects,
you know, about the names, attributes, and the
actions of Allah subhanahu wa ta'ala. So
but you know that makes you pause and
just reflect on
So that defines
a great deal of Allah's relationship with us.
It's based on mercy.
You are taken care of.
We tend to look at what's wrong with
our life
where there are problems but we forget
the infinite number of blessings
that we enjoy
at every
taken moment of our life.
You always showered with mercy. Always. So this
is why when someone is always complaining, someone
when all is always unhappy with It's not
they're not being realistic.
They are biased.
You take all of the blessings that are
countless
for granted, you turn your eyes away from
them and you just focus on one thing
where Allah is
testing you.
So that's why people forget that Allah is
a rahman.
People will tell you where is Allah with
everything that is happening. You know, these people
are not looking in the right
direction. Where is Allah? So so where do
you think all these blessings in this in
this world are they? What?
And Allah has showered you.
Allah drowns you with if we can use
this word, drowns you with his
with blessings.
Visible, seen and unseen.
A lot of the blessings of Allah subhanahu
wa ta'ala are things we are not aware
of. Not aware of.
We're not because we take them for granted
and we don't know what it means, what
life means without
them. Because we've never seen that reality where
these blessings are not there. This is why
they say
and in the dark night
the full moon is missed.
Or they would say in the Arabic language,
I'm not sure. I'm sure it's taken from
another language. They would say
Right? I'm sure it's taken from another language
because the Arabs did not use the word
that's for those who speak Arabic. They did
not use
for well-being.
They used
They use the So has more of a
modern usage
modern usage. It's there but not in in
the exact way.
So, the the this proverb says that health
is a crown
on over the heads of healthy people
that is only seen
by people who lost their good health.
So you only realize that there is a
blessing when you miss it. But there are
so many countless blessings you're not even aware
of them They will never cross your mind,
millions of them.
You know you know, there is there is
balance in the world, in the universe,
probably in some other galaxies. If it is
missing,
life on earth would be unbearable.
Conditions in on this earth would be would
not be suitable for human life or for
for good human life.
Are we aware of that blessing?
We don't even know about it. We don't
even think about it. And and so on
and so forth. Millions and billions of blessings
from Allah subhanahu wa ta'ala that make our
life
function
almost perfectly.
It's functioning perfectly but from our perspective even,
almost perfectly.
And you know what? We discount all of
that and we just fixate on what?
One thing that we are not happy with
or two things that we're not happy with.
This is why Allah Subhanahu Wa Ta'ala says,
And
man, humans
are ungrateful.
Ungrateful.
We are entitled.
We are entitled.
So that's al Rahman.
He made so like as I said billions
and billions of things
to make our life function as it is
now, and we are not even appreciative of
them. We're not even aware of them.
That's Allah. He's merciful.
And he offers that to the ones who
worship him and obey him. And he's offering
that even to the people who are challenging
him and denying his exist his existence and
transgress all of his limits.
Still he gives them.
Still he gives them. Because this is not
the day of recompense.
This is not the day of recompense.
So any every time or any time you
think that life is not treating you well,
remember Allahu Haman.
You are
in mercy.
You're surrounded by infinite
mercy. Again, visible and invisible. Known to you
and unknown to you.
You are taken care of.
There are billions of details about just the
functionality
of your physiology,
that if any small detail goes off,
your life becomes miserable.
But all of them are working,
you know,
perfectly.
Without any assistance from outside, without any medication.
But then maybe at a later age when
you are diagnosed with some disease or some
illness,
you you realize now again, you know, let
me bring this.
There's a lot of
there's a lot of talk on
longevity,
right? Living
forever now, some people are.
SubhanAllah.
Now there are people now whose life is
all about
eating well, taking injections,
exercising,
and measuring everything about their life and going
through a very very tough daily routine
on a daily basis
so that they can slow their aging process.
Right? And they are spending I'm sure some
of you heard of that, especially the ones
who are getting older. It's just probably by
your
because of your your profile, it pops up
because of your
age. You'll find that these people this is
like a $2,000,000
routine.
So this guy is living like he's dedicating
24
hours of his day
and
millions of resources and science and all of
that stuff
to
be youthful.
But you know someone who's 20 years old,
they get that for free.
They're getting that for free. Where is that
from? That's from Allah.
So it's not like I'm youthful or that's
what youth is. No. That's what Allah gives
you.
That's what Allah gives you in your youth.
So SubhanAllah,
this is something that is worth again in
their estimates
$2,000,000 protocol.
So when you are 20 years old and
you broke you already have that.
You already have this $2,000,000
value.
Right? Where did you get this from? You
don't count it. You don't even pay attention
to it. You you take it for granted.
But look at these people in their fifties,
they're dying for it.
They're paying 2,000,000 for it.
You don't have to pay anything.
So you think it's just there? No. It's
given by Allah subhanahu wa ta'ala. Everything is
purposeful here. So again that's part of al
Rahman. If we were to talk about al
Rahman
that would take
us so long. It already took took us
quite a bit. But, hopefully, that just sort
of opens. What we're trying to do here
is open the doors for reflection.
Open the doors for reflection. So engage try
to engage with the Quran at this level.
Try to reflect on your own life, Adhayman.
Where do I see the
signs and manifestations
of 'Al Rahman' in my life?
Just start counting your blessings.
Count as many as you can.
Try to count a 100
and you will experience a state you probably
never experienced in your life. Really, you're gonna
be shocked.
You're gonna be shocked because you might think,
oh, I know I have millions of blessings.
It's not like when you start going over
a 100 of them,
it shocks you.
It's a different process. It's a different level
of focus.
And
entails so many things. What is the greatest
of them? Allah mentions it.
Because
because part of him being 'Abrahaman'
he provides what's good for you.
What's good for you. But not only does
he provide and this is a meaning as
well in, in Abrahman.
So we said
the the
the the root means
expansion,
and comfort,
con
conduciveness,
and giving you what you need,
offering you what you need for optimal
health, functioning, and so on and so forth
in a way that is gentle and delicate.
3
three elements,
expansion and comfort,
giving you
what you need, the beneficial,
right, what is good for you,
in a way that is gentle, compassionate,
and delicate.
Because there are people who might actually, you
know, offer you what's what's best but in
a harsh way.
In a harsh way. Right? There are
people who are very decisive and very strict.
They weren't good for you but it's in
a very harsh way.
Okay? Do we call this
It's conditional rahma. It's not exact rahma. Alright?
Rahma generally has this feature. So Allah subhanahu
wa'ala
has this. He offers this offers us this.
What is the first and most important feature
or
manifestation of this mercy of Allah?
He taught humans the Quran.
That's the greatest blessing of Allah Subhanahu Wa
Ta'ala. The greatest sign of mercy is what
Allah says
It's the Quran and Al Islam or Al
Islam and the Quran talking about the same
thing.
Say, with the bounty or the blessing of
Allah
and his mercy.
Let them be happy. That's the reason.
If you if something deserves
you being happy about, happy over,
it is the mercy of Allah which is
in the Quran, the guidance.
That's the greatest and most profound manifestation of
Allah
Allah. Just to know the value of the
Quran.
And we, we Muslims, unfortunately,
for the majority I'm speaking, we don't know
the value of the Quran. We don't know
the value of the Quran
and we don't invest in the Quran.
And when scholars say,
from some of the early scholars they said
all of the problems of humans the solution
is in the Quran.
Many of us don't take this seriously. And
I think, oh, maybe that's an exaggeration or
maybe in their time they didn't see the
problems that we have in our times. But
the reality is no. They saw in their
times what we don't see in our times
which is the Quran. The way they engaged
with it.
Allah unlocked a lot of the wisdom that
is that the Quran is full with
because they invested in the Quran.
Because they gave themselves fully to the Quran.
And this is why you should always continue
this struggle with the Quran, your jihad with
the Quran to learn it more, to learn
it more. And Allah keeps giving you, Allah
keeps giving you. Allah will test you at
times. It might not feel as enjoyable, it
might
you might feel the resistance, you might not
get so much out of it. But if
you continue and persist eventually things start to
open up
And you won't believe what opens up.
And then you think, oh, like nothing could
be better than that. But eventually, if you
continue
more and more of these blessings will appear.
And as you go deeper you know the
quality of the blessings and the magnitude
grows bigger and
bigger.
That's with Allah Subhanahu Wa Ta'ala.
Allah is Al Kareem and He is a
Shakoor.
Allah is grateful, thankful, Allah rewards, Allah pays
back, Allah gives you back more than what
you put in
and Allah is Kareem, generous from himself. So
invest in the Quran And
people say, oh what about these problems, these
problems, political problems, psychological problems, social problems, solution
and then it's in the Quran.
And oftentimes the solution wipes out the problem
from its roots.
That you don't need to deal with these
problems. You don't need to go into the
rabbit hole of this problem and all of
its details.
From the get go there's no need for
this whole phenomenon.
You can outrude it completely.
So
the,
subhanAllah, it was narrated for many of the
early generations that that they would say, ask
me any question about anything and I will
get you the answer from the Quran.
About anything and I will get you the
answer from the Quran.
They reach that level, you know. They would
they would enjoy reading the Quran as those,
you know those who you find them on
on the subway, they always have this novel
and they're reading and they can't take like
these bookworms, they can't take their eyes off
their book. Right?
And everywhere, like when you travel
at the airport wherever they are, they're standing
in the line and they're reading. They can't
take their eyes off. Right?
They're so immersed in this.
When you read about the early generations, this
is how they were with the Quran. It
was so enjoyable.
It pulled them in.
It was enjoyable. It was meaningful. It's not
like they were forcing themselves to it. We
force ourselves. Yes. Why?
Because as,
Uthman radiAllahu anhu said,
Had your hearts
been healthy,
they would not get enough of the Quran.
So what holds you back from the Quran?
The corruption in our hearts.
It holds us back from the Quran. It
holds us back from enjoying the Quran. Many
people say when I read the Quran does
it make sense? Or it jumps from one
topic to the other. No, that's the disease
in your heart.
That's the disease in your heart. The Quran
flows perfectly.
And it makes so much sense.
It makes so much sense. And it's very
enjoyable people say, oh, I I find it
hard. I have to force myself. I have
to develop this discipline.
Well, yes, you're working with trying to push
against the resistance that is in you, that
comes from the corruption that is in the
heart.
But the the purer, the more the healthier
your heart is, the more enjoyable
the experience with the Quran is, the more
meaningful, the more rewarding in every sense.
And I've seen people who live in our
time.
I know people who,
at least I know one person who used
to pray, who used
to he he now he moved, but he
used to be in this community.
And I remember him.
And if you if you saw this person,
you wouldn't think there's anything special about this
person.
And every time I see him with this
small musshaf, like every time.
All the time.
All the time.
And one day he actually says to me
that some some of his friends said that
you shouldn't be doing this.
I said,
like what they're talking about.
He said, I can't leave the Quran.
I can't leave it. And this is a
software engineer who works full time by the
way. Like he's doing his job. He's doing
his work. And he has a family. He
provides for his family.
But like he can't wait for the moment
to pull his mushaft out of his pocket
and just keep reading, keep reading, keep reading.
He's not forcing himself.
He forces himself to put the Quran down
many times.
So his his friends were because he finishes
his salah and he reads Ayatul Kursi
and then he opens his mushaf. So they
said you should say the adkar.
He said, I don't know. I just keep
reading. I can't stop reading the Quran.
I said, I don't know but at least
read Ayatul Kursi, the last 3 Surahs of
the Quran say SubhanAllah
10 times Alhamdulillah 10 times Allahabad 10 times
Was it gonna take you 3, 4 minutes?
And then go back to the
Quran. So that's a person like
a real person who lived here in this
community
And not an older person.
Middle age person.
So it's possible.
Just ask Allah subhanahu wa ta'ala. Many people
say how how do I love the Quran?
We always you know that we're we're thinking
in these modern times. It's all about techniques.
It's all about hacking stuff.
It's not. It's not. Just go to Allah.
Ask Allah. Beg Allah. Cry out to Allah.
Make dua. You know the famous hadith of
the prophet
Any believer who is tested by sadness, fear
or stress,
they turn to Allah Subhanahu Wa Ta'ala and
say, 'Allah, I am your servant, your slave,
and my parents are your slaves.'
My forehead is in your hand.
Your judgment, your qadr is is is justice
and fair. Then you ask Allah to make
the Quran the light of your heart.
Right?
And,
or the
Anyways, just the Quran, the light and the
the showers, the rain showers for my heart
and my chest.
So make this dua repeatedly, ask Allah
for that. And then Allah will open the
Quran for you. Allah is generous.
So as simple as this. So
The greatest manifestation of Allah's Mercy and that's
the most important thing. Why? Because the Quran
is the tool
that takes you to the Quran. We said
this is as the prophet said
that The Quran is a rope.
It's a rope. One end is in the
hands of Allah and one end is in
your hands.
That leads you to Allah.
Leads you to Allah. That's the Quran.
Stop searching for this or for that, for
trends and all of that stuff. That doesn't
help you.
You
know, all of these, you know,
you
know,
short lived fads that pop up and leave,
Just copying of non Muslim stuff. Whatever, you
know, whatever is popular there. The same trends,
boil them into Islam and then make them
look Islamic and call them names like, oh,
you're alpha Muslim and whatever like,
healthy,
whatever like healthy, hard, and wealthy.
I don't know. Or right righteous and, and
and rich and stuff like that. This is
worship of the Dunia wallahi.
This borders hypocrisy more than the religion of
Islam.
It takes complete
non Muslim
capitalistic
values,
takes them
with all of the,
the rotten stuff that is in them.
Person even does not distinguish that. They bring
them and they offer them to the Muslims.
They just put a Muslim twist on them.
Change the packaging outside. That's it.
And they start to say this is Islamic.
This is like it's now you're messing with
the religion of Allah Subhanahu Wa Ta'ala. Islam
has its way of looking at wealth, has
its way of looking at,
being a man or being a woman or
being and it doesn't come from the same
principles as those people that you borrow this
stuff from in the west.
It has completely different foundations
that keeps it keeps it in the right
balance. And balancing it is not a matter
of degree
is not a matter of degree or how
far I go with this. No. It's the
whole thing is based on rotten roots.
So the whole thing is like the substance
is different. So just be careful with this
stuff.
Okay. Some some some of the verses will
just move quickly over them.
And what that means, Allah created you. So
your story comes from Allah.
Your whole story comes from Allah subhanahu wa
ta'ala.
Allah created you like from non creation in
the Arabic language
has two meanings.
Which means
which coincides with Al Ibadah.
Right? And
To bring something from nothing from nothingness into
existence.
That's al Khalk. That's the original meaning of
al Khalk. And
this is only Allah Subhanahu Wa Ta'ala. This
is why at the end of surat,
al Hajj for example.
Or humanity
parable or an analogy has been put forth
for you.
Those that you worship besides Allah
If or even if they gather all of
their resources they won't be able to create
what?
A fly,
a small insect. They won't be able to
even if all of them gather, you know,
to help each other. Somebody says, Oh now
they're creating robots and all of that stuff.
They didn't create, that's not the original meaning
of halk.
Now this meaning is borrowed
with
some conditions
Keeping in mind that this is not real
origination.
What is this?
Changing something from one shape to
changing raw material, processing it into a final
product is called This is what Allah says.
Blessed be Allah, glorified
be Allah who is the best of creators.
Because Allah originates and he also transforms.
So that transformation,
this processing,
this production process is also called khalah but
it's not the original meaning.
So when Allah says
no one will be able to create not
even
a fly.
Of course because you can't bring
something from nothing.
Don't use Allah's creation.
Get your own raw materials. Bring them from
nothing. You can't. That's a simple thing. A
very simple thing.
But changing, humans have always been creating things,
have always in that sense, have always been
manufacturing
things,
have always been doing things.
So there's nothing new.
Maybe the technology, the type of technology, maybe
the extent of the technology. But that's fine.
But all of that again is inspiration.
That knowledge Allah says
but we will come to the
So Allah
So Allah created you. Allah originated. He brought
you from nothing. And when Allah does something,
there is purpose.
Because Allah is.
Allah is.
So there is purpose. So when Allah created
you, it's not like He just randomly created
you or He created you without a plan
or He just created you for fun.
Cause Allah answers these questions in the Quran.
We didn't create them for fun.
Allah created us for what? There is a
noble purpose.
Serious
purpose. So Allah created us for that. He
brought us from non existence into existence.
And where did Allah create us from? We
are a transformation.
From what?
From mud. From dirt.
From dirt.
But look at the creation of Allah subhanahu
wa ta'ala.
From dirt then you have this very
complex
creature,
humans.
So Allah owns you, he created you. He
owns you and He owns your story.
He owns your story. There is a big
emphasis in our times on 'I' and 'my'.
My life,
my story,
my body,
my language,
my looks.
Right?
You have no my, you have no I
in reality.
That's a borrowed I.
So when you say I have that in
the background.
The extension of the file that you call
eye
is not EXE, it's
belongs to Allah.
You belong to Allah. Your eye, there's no
eye, it's a borrowed eye, it's not a
real eye.
So don't say I and my. Be careful
when you say these things.
Be careful because you belong to Allah.
Allah originated you.
He created
you. He provided you with this creation. He
owns you. He owns your story.
He owns your life.
He owns your resources.
He owns your senses. He owns your thoughts.
He owns your feelings.
He owns all of that.
Everything
about you belongs to
Allah.
But it's not like Allah Subhanahu Wa Ta'ala
again, you might feel helpless.
Oh, you know what? That's like a dismal
state of reality.
On the contrary.
Why? Because if you're thinking like this, you
already forgot the first verse. Arrahman.
You forgot Arrahman.
When Arrahman
is your owner,
Arrahman
is the one who takes care of your
affairs,
is the one who runs the show,
is the one who owns you and everything
that you call mine.
What could be better than that? It's a
rahman.
It's a rahman. And the prophet sallallahu alaihi
wa sallam, you know the famous hadith
where there was a woman in the captives
and she was running around.
She was frantically
searching for her child, for her baby. As
soon as she found her baby, she held
them tight and started nursing him.
Obviously, that was a scene. So the prophet
sallallahu alaihi wa sallam tends the companions, he
seizes the moments, he says to the companions,
Do you ever think that this woman would
throw her or let, like, let her child
be thrown in the fire.
I said no.
Allah has more rahma
to
Allah has more Rahmah to his servants,
to
humans, than this woman has to her baby.
That's our
So when Allah runs there first, that should
put your heart to rest. This is why,
Those who believe, have believed in Allah,
their hearts feel at peace.
And when Allah is mentioned, because that's a
reassurance.
There's no guarantee better than that.
That Allah runs there first that I belong
to Allah.
Everything belongs to Allah.
Everything is going to return to Allah.
You have nothing really, you have nothing to
worry about.
If Allah runs everything, you have nothing to
worry about. Just carry the responsibility
that He entrusted you with.
Allah taught
humans what
and this means inspired them.
So how does Allah teach?
How does Allah teach humans?
Again, oftentimes what we think about is academic
education.
This is why when parents want to educate
their children which is a big mistake that
parents do. How do I teach my kid
to be honest
and truthful?
Is there a book? Is there a course?
Yes, parents ask for that.
They ask for this.
And that's the problem. Why? Because we are
so programmed,
you know, that education is what courses,
is lecturing,
is talk, right?
No, this is one mode of learning.
This is just one mode of learning,
But there are other modes of learning.
So the best way to teach us to
answer this question the best way to teach
your child to be honest is to be
honest yourself.
Being when you are honest, you don't have
to worry about teaching your child to be
honest.
And the environment you put them in you
expose them to
because they're just going to pick up stuff
from the environment.
So put them in an environment where there
are liars
and there are dishonest people, immoral people and
say how can I teach my kid to
be moral?'
You're already teaching them to be immoral? That's
an active
process.
When you put the child in an environment
you are giving them one of the most
powerful tools of influence and you know teaching
teaching like
modes.
That's what they're gonna learn. So this is
why when someone like have their kids in
for so many years in a very bad
environment then they say, oh, what's wrong?
No. Sorry. What's wrong with you?
It's not what wrong because that's the that's
the only logical conclusion.
It could like if it if it turned
out to be otherwise
I would say, 'Okay. Now what's wrong with
the situation?'
There's something.
There is something.
But the rule is when you put a
child in that kind of environment,
they're just gonna they're going to swallow that.
They're going to absorb most of this.
Obviously, there are other factors, but we are
just highlighting this factor and which is
the most powerful by the way.
The most powerful. Where you put your child
that's what your child is going to learn.
You want to know how your child is
going to look like? Look at the environment.
How does it look like? That's what your
child is going to be.
So that's so that's teaching by exposure.
That's a very powerful principle of learning.
Exposure.
Exposure. You know, when when you rub off
shoulders with whatever,
any kind of environment,
it rubs off on you.
That's it.
So Allah
teaches through inspiration.
Well, what they say now genetics,
That's instructions.
That's instructions, instincts.
This is education from Allah
Some things are embedded in you. It's called
the scholars, the Muslim scholars again. They took
this from the philosophers but again because it
became
the standard language in some areas. They called
it
necessary knowledge
like all humans have.
You're born with it.
Or at some stage it sort of
like unlocks, it becomes available in you.
1 +1 equals 2 is not something you
have to learn.
You know this.
You know this. You figure without anyone teaching
you this, you know, you understand it.
It just makes sense.
So Allah teaches humans through so many ways.
There are so many ways of of teaching.
Some some of the ways of teaching is
hardship.
Hardship, you know teaches humans a lot of
lessons that cannot be learned at times of
ease.
So sometimes people wonder why does Allah, you
know, allow me to go through all of
this. Allah is teaching you something and Allah
is as the scholars say Allah is generous.
If he takes something from you, he must
have given you something
greater. So when someone says,
you know, why is this happening to me?
Why did I lose this?'
You know, you're missing something.
There is something that Allah gave you.
There's something that Allah gave you but you're
not seeing it.
You're not seeing it. Allah Subhanahu Wa Ta'ala
took Yusuf alaihi salam from Yaqub. What did
He give Yaqub?
He gave Yaqub Sabran Jameel.
Which is actually
in this life and in the next it
turns out to be better for Yaqub
than having his son with him.
Because that's what Allah rewards for immensely.
Allah could give you something from this dunya,
could give you something for the akhir, but
Allah always give you Allah does not take
something unless he gives something greater. Rule.
That's a rule. And if you don't see
it you're not looking in the right place.
There's no way with Allah subhanahu wa ta'ala
no way Allah takes without giving.
No way.
And look at everything. Story of Musa 'alayhi
salam, the story of Prophet Muhammad alayhis salam.
All the stories that you know about.
Anytime Allah takes, He gives.
But it's just about whether you notice or
not. And
that's a very powerful one.
And,
I think we'll just start with it and
stop there
and then continue. The introduction this introduction of
the Surah is gonna probably take us
this Friday and next Friday.
But inshallah after that,
we move at a faster pace.
But just because the,
this part of the surah is so profound
there are so many things and we need
to reflect on them. We need to unpack
some of them.
What is it translated there? Can you just
sort of mention this again?
How is it translated?
Speech?
Okay.
So it says speech.
Al Bayan in the Arabic language
it comes
from
Okay, I don't want to go into the
intricacies of the root but what that means
to unpack
things and make them clear
so they are understood.
This is what
for example,
or
is to separate things.
Pull them apart.
Al Bayan
is to clarify and make
to elucidate,
to make things clear and obvious
and
comprehensible. Is that the word? Comprehensible?
Comprehensible. Yeah. Comprehensible.
They are easily understood.
That's in Bayan.
Right?
Referring to the standard proper Arab.
What's a
Fusha have? Sorry. Al Bayan with Fasa?
Okay.
Get us somewhere.
Go ahead.
Okay. Translated as eloquence. Yes.
As eloquence.
So it's being at a higher level of.
I read a few years ago about
facial expressions and,
yeah, they were studying emotions.
Don't like some
*.
Emotions and facial expressions of emotions. And they
found this in the in South America,
a tribe in the sixties. They found a
tribe who never came in touch
with modern civilization.
They've been living by themselves for centuries.
No connection with any outsiders
whatsoever.
So,
a scholar from,
from USA I
went way down anyway. Yeah.
Went to South Africa and spent some time
with them to study their facial expressions
and emotions.
And he realized he said they smile, they
laugh the same expressions they sad, disgust all
of these what they call emotions.
The facial expressions are exact like they're pretty
much like any other human on earth. So
no differences.
That's That's
part of because
you see someone's face. You know what's going
on sometimes. Right? You see in their eyes,
on their face what's going on with them.
You know they're sad, they're happy, they're disappointed,
they're scared.
That's So and that means Allah taught us
everything by the way. Everything. So whatever we
call human inventions, discoveries, all of that is
from Allah subhanahu wa ta'ala. I think it's
time for Maghrib.
We can take a couple of questions.
Inshallah, we'll stop here.
Okay. That's perfect. Run with it. Let me
see what you come up with next
week. Keep keep thinking about it.
Like,
harub. Harub.
Harub.
Harab. Harad. Say it. Harad.
Okay. Haras
or Harab. It's the opposite of
the
Very interesting.
I I just was thinking about it. That's
all. Very interesting. Very interesting. And I would
say,
yeah. That would that would be a very
interesting line of thought to follow. Do that
if you if you like to.
Good. Very
Yeah.
Happened? What's the reading from
you? Is there a difference So is there
a difference in reading from the or
reading from the app on the phone?
I'm not I'm not sure.
I'm not sure.
Is there a difference in reward if you
are reading with or without?
I'm also not aware of any difference,
but it could be.
It could be. Yeah. Sisters,
questions?
Nothing? Alright.
Yeah.
So,
is there itself
If if I'm not from, is there also
creating something?
Yeah.
Okay. Cool.
What's the difference between
and?
Right? Because it's again inventing something. So
is that you create something from nothing. Right?
Or you transform it.
So Allah created Adam.
Correct?
And
This is
Allah created
Is
it Yes,
because she's a different gender.
Allah created
and
children of Adam. Is this
Yes.
He created them. Is that
No. It's not new anymore.
Each word has its own subtle
different like,
semantic field, they call it. Okay? Yeah.
Again, sisters questions?
Okay.
I saw a hand. So yeah. Okay. I
just want to, I guess, give the,
example of, when you get Baya.
So you're making your choice in COVID
as it would not be something that would
be shown in emotion. Is that why that
word is
The what? You've what? With, I guess, when
you give your allegiance to someone,
it's not like a a type of emotion
that you can show on your face.
So
from what you said, the the meaning of
the word would So from what you said,
the the meaning of the word would indicate
an opening or like a on display type.
Is that is that where No. But, yeah,
because the consequences of
having leaders and things like that are far
fetching
and could have serious consequences.
So it cannot be left for any type
of guessing or any doubts. It has to
be unequivocal
and has to be done, in clear language
or writing as well or sign, like shaking
the hands. Right? So it's formal. It's documented.
It's public. There's no way it can be
interpreted in any other way.
Right? Because we can still I mean, humans
can be complex and some person a person
can be angry but, you know, wear a
smile. Some people are good at that. So
you don't know exactly what they're hiding.
People who are manipulative are very good at
this.
They're very good at, you know, giving a
different,
expression than what they what they have inside.
Yeah.
Okay.
We will continue next Friday.