Amazed by the Quran – A Chance to Change

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Nouman Ali Khan

Channel: Nouman Ali Khan


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Salam aleikum wa rahmatullah wa barakato. Welcome back to amazed by the Koran a series in which I tried to share with you what I find amazing about the Koran. Today I want to start this conversation briefly with a description of the difference between nouns and verbs that'll help you appreciate the fact that I want to talk about okay. So by definition, nouns like apple tree, happiness, etc. nouns don't have a tense, they're not past or present or future. They're timeless in that sense. So rhetorically speaking, a noun is considered timeless. Verbs on the other hand, have tense past tense or present tense or future tense, even the imperative is in the present tense in the sense. So

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tenses are verbs are temporary, because they're not they are caged in time. Okay? So nouns are timeless and verbs are caged in time. Now, what happens in the Arabic language, interestingly, is sometimes when you're seeing talking about an act, you can actually use a noun or a verb. And when you translate that into the English language, when you translate it in the Quran, for example, an average translation, we don't have that luxury in English, so we always translated as a verb. And so you don't get to see that sometimes what we're thinking is a verb was actually used as a noun in the Quran, right? Because they're just exactly the same way that would be translated. So for instance,

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in not in the Quran, but in regular Arabic actually, so I'm sitting and agilus I'm sitting while agilus who is a verb and jealous is a noun so you wouldn't tell you translate the same way I'm sitting Okay. Now let's understand appreciate the rhetorical difference as is used in the Quran is very subtle. So I'll give you three examples of that in you know, order of complexity. The first example is about hypocrites talking. I talked about insulted Baccarat and Allah says that when they come to believers, they say that they believe way that Lakota Xena Manu column Amina, when they when they are in the company of believers they would say that they have believed with a hollow shell

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teeny him hollow in America in America mustachioed wondering when the company of their devils, their Shelton, they said we're with you. We were just we're just joking. So now you've got we believe, and we're joking, which in the English language are both verbs. Interestingly enough, in the Arabic though, we believe is set as Amanda which is a verb. Now remember, verbs are temporary, and joking, is mooster as the own which is a noun. Like you wouldn't see that in translation. They'll just say joking. And you'll think it's a verb, but it's a noun. Now, what does that imply? The rhetorical implication thus, is that these hypocrites, they're their long term permanent allegiances lie with

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those who they speak in the long term sense, meaning they're devils. Yes, they try to have loyalties on both sides, but their long loyalties and their constancy is with the Shelton with the devil Subhana Allah and that's how Allah exposes where they lean more. Now the second case, this is about declaring a less perfection doing this B as most Muslims know it is doing test B. We can't always do the speed.

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Test B is not something that I can do constantly after we do it after Salah we do it when we're remembering a leg cetera which is why it's understandable that in the Quran when tasbeeh declaring a less perfection is talked about it is talked about as a verb.

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Allah did not expect us to be Musab been people who do the declaration of a less perfection constantly, it's impossible for us, right?

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Which is why even Allah says the entire heavens in the earth, declare a less perfection and he uses a verb because we're included in it shaytaan all the genes are included in it, even if not sure about the gender included. And we don't do declaring of a less perfection constantly. Okay. Now, there are two exceptions to that. The first exception is the Prophet Yunus. And the second exception is the angels talked about in the Quran, both in the 37th surah Safar

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Allah talks about when used Eunice la Salaam was in the belly of the whale, the biblical named Jonah right when he was in the belly of the whale. And Allah says follow now and the whole Quran I mean, almost had been had had it not been the case that he was from those who constantly declared perfection.

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You know, he would have remained in the belly of the whale. Now why? How do I know he constantly declared perfection because unlike everywhere else in the Quran, here Allah decided to use a noun the permanence is articulate, it is awesome. To suggest he has nothing else to think about when he's in the belly of the whale. As long as he's there. He's just how perfect you are, how perfect you are, how perfect you are, how perfect you are constantly constantly constantly declaring a less perfection, so panela this also gives you an idea of how the standards for profits are so much higher than for everybody else. Like when a Muslim gets in trouble. They ask Allah for a little bit

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of forgiveness and that pulls them out of trouble. When prophets will expect so much more from if they ever make a mistake. Then the expectations from them are way way

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way higher makes us appreciate the status of those profits. Of course the other example also in sort of soft art is the angels in the national Muslim behind we are the ones who declare perfection. That's how it's translated. Except the who declared perfection is a noun was that be honed in the Arabic suggesting the angels are constantly constantly engaged in the declaration of a lost perfection. Here's the last one. And this is the one that I think is the one that baffles me and I hope I'm able to articulate it clearly to you, okay. I want you to think about punishment and forgiveness, seeking forgiveness. And keep those two things in mind as you read this. I'll give you

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the Arabic and then the English in easy language, will makanda la Hulu as the Bahama enta Fie him American Allahu morozova homeboy homea cellphone, Allah would not be one to punish them, so long as you're in their company, the prophet is being told that he will not destroy courage, so long as he is among them. Part One. Part Two, alone would never destroy them alone would not be one to punish them, so long as they are asking for forgiveness. Now, once again, I'll reiterate those two parts, Allah will not destroy them until so long as you're among them. And Allah will not destroy them so long as they're asking for forgiveness. So those are the two parts right? Now.

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The thing that these two parts have in common is alone would not destroy, except in the Arabic, the first case of Allah would not destroy as mentioned as a verb. And in the second case alone would not destroy as mentioned as a noun. And what does that mean? That means Allah not destroying in the first case is a temporary clause because verbs by definition are temporary. It's not a constant thing. Allah will never ever, ever destroyed them. It's not like that. Allah will not destroy them. Allah will not be one to destroy them. So long as you're in their company, now the profit slice of them being in their company is not a permanent thing or a temporary thing. It's temporary. So it

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coincides with Look, this clause isn't permanent. It is temporary, so it coincides with the temporary disclaimer. Now, what about the second case? He says Allah will never ever, ever destroy them.

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That actually is a permanent clause. He didn't say temporarily. For now. I won't destroy them. No, no, he will never ever destroy them. How do we know that? The noun is being used? Well, Mark and Allahu Lazybone. Okay, so what do they have to do to be permanently saved from Allah's destruction? He says, while home You're still feeling so long as they are asking for forgiveness, here's the kicker. them asking for forgiveness could have been set as a noun, and could have been set as a verb.

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If you set it as a noun, you would have said well, homeless self you don't. If you set it as a verb, which Allah did while home yesterday, if you don't, what does that mean? That means they're not always asking for forgiveness. So long as once in a while, they asked for forgiveness, and they're not constantly begging for forgiveness. I won't destroy them.

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had that been a noun? The condition from Allah would have been unless you are in the constant engagement of begging me for forgiveness. I'm going to destroy you. But he said at least give me semester

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as a mercy of Allah that He used the verbiage Well, yes, that's for your own. Look at the flip side, what am I gonna move? lickin, Cora, Allah and Muhammad so awesome. Allah talks about history this was about what he would never do in the future right? So wrap it up with history

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allows destroyed towns we know that how does he describe it? We would never ever ever destroyed towns Walmart couldn't molecule Cora we would never ever, ever destroy towns, molecular destroyers of towns that said now, you've never done it ever, ever. Until what Illa Allah have on the moon, except that it's people do wrong. Except that it's people do wrong now they're doing wrong. In this ayah is actually a noun. Remember seeking forgiveness was a verb. So it's temporary. So as long as they do some seeking for forgiveness, they're saved. But doing wrong in this ayah is a noun, which means until its people were constantly immersed in wrong. I wouldn't destroy them. I didn't just

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destroy nations when they did wrong. I destroyed nations when they demonstrated a constant pursuit of the wrong in lower alcohol volume on the moon. Volume, constant pursuit of raw, so something as small as the difference between nouns and verbs. Well, I guess I've given you like three samplers from this. There are literally 1000s and 1000s of examples of this in the Quran. This subject alone leaves me amazed. I hope you guys enjoyed the series. See you next time. Hello and welcome. So I'm wanting to live