Nouman Ali Khan – Curiosity and Divine Oaths – Surah Qaf

Nouman Ali Khan
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The use of "has" in Islam is discussed, with emphasis on the importance of an oath in various societies and its use in religious and political settings. The use of an oath in Arabic culture is emphasized, along with its use in testimony and ag cultural references. The importance of writing a oath in Arabic culture is emphasized, along with its use in media and media references. The importance of testing one's credibility by swearing in a surah and bringing evidence of the Prophet's actions is emphasized, along with the need for mental preparation for what comes to mind and bringing the evidence of the Prophet's actions to light one's actions. The speaker also discusses the importance of bringing the evidence of the Prophet's actions to light one's actions and asks for sponsorship for students to share the meaning of the Quran.

AI: Summary ©

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			Religious education around the world is shut your
		
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			eyes,
		
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			rock back and forth, memorize the answers, and
		
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			if you question, you'll get in trouble.
		
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			Don't get curious,
		
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			don't ask questions because that's blasphemous.
		
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			That'll get you in trouble.
		
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			The Quran itself, you cannot sit still without
		
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			asking questions.
		
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			Allah won't let you be.
		
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			He'll put a question he'll inject you with
		
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			a question and he'll make you lose sleep
		
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			and make you ponder.
		
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			Let's begin
		
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			with the unique beginning of Surat Kaaf which
		
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			is
		
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			it begins with the letter
		
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			and what's argued about the the the the
		
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			the meanings of the letter
		
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			is as follows. The first and most most
		
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			convincing of those,
		
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			questions is answered by the following. Only Allah
		
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			knows what that means.
		
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			There's lots of speculation of what it could
		
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			mean. Some say that it's one of the
		
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			names of Allah. Others say it's an oath,
		
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			meaning Allah swears by the letter qaf. Qaf
		
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			itself is an oath, others say it's a
		
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			challenge.
		
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			Meaning qaf is just saying the name of
		
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			a letter, sending shock waves to the Arabs.
		
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			How is this man who doesn't even know
		
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			how to read and write saying the name
		
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			of a letter? Because he's not supposed to
		
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			know the names of letters.
		
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			You know because he's literally unlettered.
		
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			He could know the syllable
		
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			but he why was why does he know
		
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			Which actually sends the message that he's educated,
		
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			that he's being educated, he's learning. Then the
		
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			it raises the question who's his teacher? And
		
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			then the answer comes the teacher is Allah.
		
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			Right? So that's one way of, some interpreting
		
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			it. Others say that these names
		
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			These are all or
		
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			These are all names of the surahs they
		
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			start with. That is less convincing
		
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			only because there's like multiple alif, lam, memes.
		
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			Right?
		
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			So if there are names of Surah then
		
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			the point of a name is to make
		
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			something distinct from something else.
		
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			Right? And that wouldn't serve that purpose.
		
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			So yes, they are in fact something only
		
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			Allah knows. There are some unique things about
		
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			huroof muqatta'a. I don't think this is the
		
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			right time to talk about them. I'll just
		
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			say a few things.
		
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			You know, the vast majority of the time
		
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			these letters occur, aliflammeem,
		
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			you know, and and and etcetera, you'll notice
		
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			that they're immediately followed by a statement about
		
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			the Quran.
		
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			Like Allah will say something powerful about the
		
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			Quran. For example,
		
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			He sent a book down to you.
		
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			Notice even if I don't translate, what verbal
		
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			you hear over and over again?
		
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			Kitab.
		
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			Kitab or Quran? Kitab was book and the
		
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			the written and Quran is the recital, which
		
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			was referring to the same.
		
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			Over and over. Or it's gonna either be
		
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			kitab, or it's gonna be Quran, or it's
		
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			gonna be tanzil.
		
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			K.
		
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			Over and over again. Okay?
		
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			Now there are only 3 surahs that begin
		
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			with a single letter,
		
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			Noon,
		
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			qaf, and sad.
		
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			Noon, and qaf, and sad. Actually I'm going
		
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			in reverse order. The first in the order
		
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			of the Quran is sad,
		
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			then there's and then there's
		
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			Okay?
		
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			And interestingly enough when they're one letter, they're
		
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			actually one ayah.
		
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			So they're not a separate ayah by themselves,
		
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			they're merged with what's coming. So,
		
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			is 1 ayah.
		
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			Is 1 ayah.
		
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			Is 1 ayah. So they come together. If
		
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			you compare this to alif lamim, what happens?
		
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			Alif lamim is by itself and then there's
		
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			an ayah. Okay? So when it's one letter,
		
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			then it's
		
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			merged together. When it's two letters, for example,
		
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			yasin, paha,
		
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			those are separated.
		
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			Separate Okay?
		
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			Now what's really also pretty interesting is that
		
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			is I swear by the Quran. Followed immediately.
		
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			I swear by the Quran.
		
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			Also, I swear by the Quran.
		
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			Noon, I swear by the pen
		
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			and what they write. And most scholars agree
		
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			this is the revelation of the Quran
		
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			being documented so that it can be sent
		
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			down.
		
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			You know from the original manuscript that is
		
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			with Allah, it's copied and then sent down.
		
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			Umayas turun. So each of these surahs begin
		
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			with an oath by the Quran.
		
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			Each of these surahs end the surah that
		
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			we're studying today
		
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			is going to end with, fadakir bilqurani ma
		
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			yakhafu wa'id. Remind with the Quran.
		
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			Remind.
		
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			Surat Sad is gonna
		
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			end
		
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			It's only a reminder.
		
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			Surat kalam noon will end,
		
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			It is nothing but a reminder. Reminder, reminder,
		
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			remind.
		
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			They begin the same way, they end the
		
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			same way. They are dispersed in the Quran.
		
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			They're in 3 different places.
		
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			They're different surahs but they begin the same
		
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			way and they include similar statements in them.
		
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			As a matter of fact, even
		
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			a very similar ayah to this occurs in
		
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			surah
		
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			You know, it highlights
		
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			the another dimension of the same problem which
		
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			I haven't translated yet. Now I want to
		
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			get straight beyond the letter and, you know,
		
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			and I
		
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			want to get to the oath itself. When
		
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			Allah says,
		
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			I swear by the Quran and then it's
		
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			given the attribute
		
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			a Uniquely in the Quran, the word is
		
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			used to describe 2 entities.
		
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			The Quran itself is described as majeed here
		
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			and elsewhere.
		
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			Right? And then
		
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			The arsh of Allah, the grand throne of
		
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			Allah is also called majeed. So the two
		
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			things that are called are the
		
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			and the Quran.
		
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			Right? Those are the 2. Okay?
		
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			Now let's we're gonna dig into the word
		
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			a little bit later,
		
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			but first I wanna tell you what this
		
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			oath means. What's the purpose of taking an
		
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			oath?
		
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			In most societies, an oath is taken for
		
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			the purpose of testimony.
		
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			For the purpose of testimony, I swear to
		
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			tell the truth, nothing but the truth, most
		
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			of the truth,
		
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			so help me, God and my lawyer, etcetera.
		
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			Right?
		
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			So the idea of an oath is to
		
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			take testimony. That's the context in which it
		
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			occurs. It also is used to convince someone
		
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			of either what happened or what's going on
		
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			or what's going to happen. I swear I
		
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			was sick that's why I didn't come.
		
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			I swear they're already here.
		
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			I swear I'm gonna come tomorrow. Whether it's
		
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			the past, present, or future, in order to
		
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			convince someone, you take an oath.
		
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			That's something ancient and it even happens today.
		
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			So the first context in our usage, in
		
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			language across
		
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			societies is that of testimony,
		
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			and the second usage of an oath is
		
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			to convince.
		
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			And it's usually it's typically used when you
		
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			convince someone who's not believing what you're saying.
		
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			Meaning, if you just said, I'm gonna be
		
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			there tomorrow, it just wasn't enough for them,
		
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			you had to say, I swear to God,
		
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			I'll be there tomorrow. You had to add
		
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			that in. Right? So it was as though
		
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			this was going to add some kind of
		
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			credibility to what you're saying, and you had
		
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			to stake your credibility on the claim.
		
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			Now
		
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			in Arabic literature,
		
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			oaths
		
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			additionally,
		
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			you know, serve another function. We're not getting
		
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			to the Quran yet, so the first thing
		
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			I want to share with you is some
		
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			things about oaths in general.
		
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			And then the next thing is about oaths
		
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			in Arab culture in addition. Meaning Arabs also
		
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			use an oath to convince you, Arabs also
		
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			use an oath in testimony,
		
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			but then in additional additional usage for the
		
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			Arabs is actually
		
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			to get your attention.
		
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			So if you guys were all talking,
		
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			like you know right after jum'ah prayer,
		
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			and I was trying to get your attention.
		
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			Excuse me, excuse me, could you please could
		
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			you please pay attention over here? I just
		
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			have one announcement.
		
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			Or if I was Arab,
		
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			What?
		
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			What's up?
		
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			The oath is actually
		
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			a kind of listen up.
		
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			It's a kind of shut up and listen
		
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			for the Arab in Arab literature.
		
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			And the thing is, you don't just say,
		
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			I swear.
		
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			You say, I swear by something.
		
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			You say, I swear by something. So when
		
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			I said when I was pretending the Arab
		
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			line, I said,
		
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			So what did I swear by? I swear
		
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			by Allah. But the Arabs before would say,
		
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			I swear by the morning that's coming.
		
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			I swear by the night.
		
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			I swear by our enemy.
		
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			Whatever they swore by
		
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			is actually their way of getting your attention.
		
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			You know how nowadays on your phones you
		
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			have different ringtones for different people?
		
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			Right? So if, you know, a certain family
		
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			member calls you, you hear
		
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			like alert and skull show up on the
		
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			you know.
		
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			There's certain ways of communicating certain messages.
		
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			Well they'll swear by something to give you
		
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			an idea
		
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			that they want your attention
		
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			and it's important and it kind of has
		
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			to do with the thing that they're swearing
		
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			by.
		
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			So if they say, I swear by the
		
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			morning,
		
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			something bad is about to go down when?
		
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			In the morning. Listen up.
		
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			This is urgent because morning is near. You
		
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			got it? So this was their way of
		
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			garnering your attention. Sometimes they would do this
		
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			not just to make you think this is
		
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			associated with what's coming,
		
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			or what it's related to, but also they'll
		
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			swear by something that is important to you,
		
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			or that is grand.
		
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			You know, I swear by the stars.
		
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			Really? This must be a big deal.
		
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			What are you gonna tell me? You know,
		
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			this so the idea of aggrandizing.
		
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			Now the thing is
		
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			what you swear by has to be this
		
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			is one of the things in Arabic culture.
		
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			What you swear by technically had to be
		
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			greater than yourself.
		
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			Remember, one of the functions of taking an
		
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			oath is to convince someone.
		
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			Because your own self was not credible enough.
		
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			So you have to call on something that
		
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			is more credible than
		
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			yourself, I swear by my mother.
		
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			You're saying my mom is much more credible
		
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			than
		
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			I am, and
		
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			you don't have to believe me but come
		
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			on, give my mom some credit, and now
		
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			believe me.
		
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			You see what I'm saying?
		
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			So when you swear by something, typically you
		
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			swear by something greater than who? Yourself. And
		
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			you do that because that is your credibility
		
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			wasn't enough, you're using the object's credibility. That's
		
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			called the in English literature we'll call it
		
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			the object of the oath.
		
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			You use the object of the oath. In
		
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			Arabic we call it
		
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			The Arabic term
		
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			is The English will say the object, the
		
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			thing you're swearing by.
		
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			It's used to give you credibility, and that's
		
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			why by definition it has to be something
		
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			greater than yourself. You can't say, I swear
		
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			by my janitor.
		
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			But you might say, I swear by the
		
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			king.
		
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			Right? You can't say, I swear by my
		
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			goat.
		
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			Because
		
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			it just says a lot about your credibility
		
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			that you think the goat has a better
		
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			chance.
		
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			You see what I'm saying? So
		
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			this is important because you know
		
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			interpreters of the Quran, they said Allah swears
		
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			by things in the Quran.
		
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			Allah swears by time, Allah swears by the
		
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			morning, Allah swears by the night, Allah swears
		
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			by the day, Allah swears by
		
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			like the sun, the moon.
		
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			He swears by the fig and the olive.
		
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			And they would say, then the Mufasirullah would
		
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			say, Well Allah swearing by the fig means
		
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			the fig is really important.
		
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			You may have heard this before, or Allah
		
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			is telling you how grand the sun is
		
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			by swearing by the sun, or He's telling
		
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			you how amazing the moon is by swearing
		
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			by the moon.
		
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			Other scholars went on to criticize this view
		
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			and I agree with that position, the criticism
		
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			of that view. If Allah wants to tell
		
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			me something is great, He can tell me
		
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			something is great.
		
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			But if you use the convention that when
		
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			you swear by something, you're trying to say
		
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			that it's great, that was originally done to
		
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			establish what? Credibility. Credibility. So you swear by
		
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			something greater than yourself.
		
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			Guys, sorry for the interruption in the middle
		
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			of this lecture.
		
00:13:00 --> 00:13:02
			Just before you continue, I wanna let you
		
00:13:02 --> 00:13:04
			know and encourage you that I want you
		
00:13:04 --> 00:13:05
			to sign up for bayonetv.com
		
00:13:05 --> 00:13:07
			and help others sign up or even sponsor
		
00:13:07 --> 00:13:08
			students for bayonetv.com
		
00:13:09 --> 00:13:11
			so we can create worldwide communities of students
		
00:13:11 --> 00:13:13
			that are studying the meanings and the benefit
		
00:13:13 --> 00:13:15
			and the wisdom of the Quran,
		
00:13:15 --> 00:13:17
			and are spreading that in their own circles.
		
00:13:17 --> 00:13:18
			Thanks so much.
		
00:13:20 --> 00:13:20
			Allah
		
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			does not swear by something
		
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			because it's great.
		
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			Because that would mean he needs it for
		
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			credibility.
		
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			He doesn't.
		
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			He's above that. You get it? So there
		
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			must be some other function, other purpose for
		
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			which Allah swears. You understand?
		
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			The other thing that Hamiduddin Farahi, one of
		
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			my heroes in Islamic studies, in Quran studies
		
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			argued
		
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			is, So what if it's great? What does
		
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			that have to do with this surah? The
		
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			fig is great, the olive is great, the
		
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			mountain of Sinai is great, the city is
		
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			great. Human beings were created in the best
		
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			form.
		
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			What is the fig and the olive, and
		
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			Mount Sinai being great
		
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			have to do with the how does that
		
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			change? And by the way, you can make
		
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			them great, why don't you take these oaths
		
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			and put them in Suratul Adiyat, and put
		
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			the oaths in Suratul Adiyat over here. You
		
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			know,
		
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			the horses that pant and
		
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			they go
		
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			they're great.
		
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			And I swear by them as sparks fly
		
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			out of them, they're also, as the sparks
		
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			fly, that's also great.
		
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			It's like you could put them in any
		
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			surah, they'll still be great.
		
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			There's no point in actually using them
		
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			in a particular surah if the only purpose
		
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			is to say they're awesome.
		
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			There's got to be something more.
		
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			And this is where the idea,
		
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			Hamiduddin Farai's idea goes far and then there
		
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			are other people like Bintashati, I just read
		
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			recently. I read her I read the article,
		
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			Sharif, that you sent me but I also
		
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			read her own writings on the subject.
		
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			Basically, two things and I can combine both
		
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			of them to present that view to you.
		
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			Hamiduddin Farahi is saying,
		
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			just like actually Ibn Tayyim kind of alluded
		
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			to
		
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			that when Allah swears by something,
		
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			He's making you pay attention to whatever it
		
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			is that He swore by
		
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			because whatever he's going to say after that,
		
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			he's mentally preparing you for it. He's actually
		
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			using it as evidence for what he's gonna
		
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			say.
		
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			So the object of the oath is actually
		
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			a kind of proof.
		
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			It's a kind of proof.
		
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			He would say 2 things, he say he
		
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			would say, it's a kind of proof, and
		
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			it's a kind of witness.
		
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			So for example, to make this easy for
		
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			you because it sounds like up high in
		
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			the sky.
		
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			I swear by time,
		
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			humanity is human beings each human being is
		
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			in loss. Yeah?
		
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			He'll say that time is proof
		
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			that human beings are in loss.
		
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			That Allah has made by swearing by time,
		
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			He has made time proof
		
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			that human beings are in loss. He will
		
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			also add that by swearing by time, Allah
		
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			has made time a witness.
		
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			So I would interpret
		
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			time is witness
		
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			that human beings are in loss.
		
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			There has been no greater witness to the
		
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			loss of humanity than what thing?
		
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			Time.
		
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			You understand? And so he'll use this approach
		
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			to interpret a huge number of oaths in
		
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			the Quran. This works for many, it doesn't
		
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			work for all,
		
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			but certainly is a much more plausible approach
		
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			to the study of oaths.
		
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			I would argue actually not only is it
		
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			evidence, or not necessarily is it evidence,
		
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			but it's actually mental preparation for what's coming.
		
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			I think that covers
		
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			the spectrum of it. When Allah takes an
		
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			oath by something, He's actually taking your mind
		
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			in a particular direction. And when He's taking
		
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			your mind in that direction,
		
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			he's now mentally preparing you for what is
		
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			to come.
		
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			It is true in
		
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			many many cases, it is in fact literally
		
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			an an evidence. My favorite example is
		
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			when Allah swears by panting horses that are
		
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			going to raid in the middle of a
		
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			morning, early morning. By the way, when you
		
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			have a few horses
		
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			to to raid, you know, the village or
		
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			raid the enemy,
		
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			then you should have more horses. But the
		
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			swear, the oath is done of very few
		
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			horses.
		
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			And if you have very few horses, the
		
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			best time to attack is in the middle
		
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			of the night, because you can use the
		
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			cover of dark to get away. But it's
		
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			they're raiding in the morning time. They don't
		
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			care.
		
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			And you should raid on the sides,
		
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			not in the middle. You should raid on
		
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			the outskirts.
		
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			But he says,
		
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			They go right and penetrate
		
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			all together into the middle. And if you
		
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			just have a few, because you have a
		
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			few, you should disperse.
		
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			But they're jama'a, they stay together and they
		
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			go like it's death,
		
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			literally.
		
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			Right? So it defies
		
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			the logic of a raid,
		
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			that oath.
		
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			And Allah is saying these horses, because it's
		
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			not about the riders actually, the oath is
		
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			about the horses,
		
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			You know.
		
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			The horses are showing
		
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			suicidal tendencies
		
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			in order to be loyal to their riders.
		
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			Animals run from danger.
		
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			Animals by nature get away from
		
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			death.
		
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			These horses,
		
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			just because their rider tells them to march,
		
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			are marching into what even they can see
		
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			as what?
		
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			As death. What an incredible show of what?
		
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			Loyalty.
		
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			And that's why the very next statement
		
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			sinks into the mind,
		
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			No doubt the human being is truly disloyal
		
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			to his master.
		
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			Like that's the point that's made. Look, learn
		
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			from the loyalty of the horse.
		
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			So he brought to mind the concept of
		
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			loyalty,
		
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			and used it as evidence against
		
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			the disloyalty of the human being. You see
		
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			what just happened there? It's remarkable what he
		
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			did there.
		
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			So now there are 2 things, let's take
		
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			a step back and understand what we're doing
		
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			in suratqaaf.
		
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			There are 2 things.
		
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			There's the object of the oath,
		
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			which in my just the example I just
		
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			gave you was horses.
		
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			And there's the subject of the oath which
		
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			is human beings are disloyal.
		
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			There's the object and there's
		
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			the subject, and they're supposed to be related
		
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			to each other in some unique way.
		
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			But sometimes,
		
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			actually multiple times in the Quran,
		
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			Allah will mention an oath, he'll obviously give
		
00:19:27 --> 00:19:28
			it an object
		
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			and he won't mention a subject.
		
00:19:32 --> 00:19:33
			He just won't mention it.
		
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			It's almost like saying I swear to God
		
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			Okay see
		
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			you.
		
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			Look at all.
		
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			You just took an oath.
		
00:19:45 --> 00:19:47
			You gave me this grand object.
		
00:19:48 --> 00:19:49
			Where's the what?
		
00:19:50 --> 00:19:53
			Subject. I need a subject because the reason
		
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			you take an oath
		
00:19:55 --> 00:19:57
			that is universal is you get somebody's attention
		
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			because you're gonna tell him something.
		
00:20:00 --> 00:20:02
			He'll get your attention. Hey, listen here.
		
00:20:02 --> 00:20:05
			I swear by this really important thing,
		
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			and then he won't tell you nothing. He'll
		
00:20:07 --> 00:20:08
			just move on.
		
00:20:09 --> 00:20:10
			And you're left
		
00:20:12 --> 00:20:14
			What do I do now?
		
00:20:14 --> 00:20:16
			That is what happens in Surat
		
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			Kaaf.
		
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			We believe in the unseen.
		
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			I swear by the Quran full of grace,
		
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			full of majesty, full of dignity, full of
		
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			nobility. I'll get to the word still.
		
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			I swear by that Quran, I call upon
		
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			that Quran as evidence, that Quran is witness.
		
00:20:41 --> 00:20:44
			The majesty of this Quran is witness. The
		
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			nobility of this Quran is witness. And I'm
		
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			listening going,
		
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			w witness to what?
		
00:20:50 --> 00:20:51
			Witness to what?
		
00:20:51 --> 00:20:53
			You swear by this and what are you
		
00:20:53 --> 00:20:56
			gonna tell me? Now if you compare this,
		
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			the closest comparison to this in the Quran
		
00:20:59 --> 00:20:59
			is actually
		
00:21:01 --> 00:21:01
			1
		
00:21:02 --> 00:21:03
			Quran
		
00:21:04 --> 00:21:06
			I swear by the Quran full of wisdom.
		
00:21:07 --> 00:21:08
			Okay?
		
00:21:09 --> 00:21:10
			I'm gonna make you
		
00:21:11 --> 00:21:13
			I'm gonna bring the pot you know, call
		
00:21:13 --> 00:21:15
			upon the wisdom of the Quran as proof.
		
00:21:16 --> 00:21:17
			Proof of what?
		
00:21:19 --> 00:21:21
			No doubt you are from those that have
		
00:21:21 --> 00:21:24
			been sent. This wisdom is not humanly possible.
		
00:21:25 --> 00:21:26
			I make the wisdom of the Quran a
		
00:21:26 --> 00:21:28
			proof that you're a messenger.
		
00:21:29 --> 00:21:30
			That's what he did in Surat what?
		
00:21:31 --> 00:21:31
			Yaseen.
		
00:21:32 --> 00:21:34
			I was expecting something similar here.
		
00:21:34 --> 00:21:36
			I was expecting him to say
		
00:21:38 --> 00:21:41
			oh, God. Okay. I got it. I was
		
00:21:41 --> 00:21:42
			expecting him to say,
		
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			By the grace, the nobility, and the majesty
		
00:21:49 --> 00:21:51
			of the Quran, I swear and I call
		
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			upon it as evidence, you in fact are
		
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			a messenger.
		
00:21:54 --> 00:21:55
			You certainly are.
		
00:21:56 --> 00:21:57
			He didn't say it.
		
00:21:58 --> 00:22:00
			The question is why didn't he say it?
		
00:22:00 --> 00:22:01
			By the way, most Muafasirun
		
00:22:01 --> 00:22:03
			extrapolate, well he did it in Yaseen,
		
00:22:05 --> 00:22:06
			so it must have been the same thing
		
00:22:06 --> 00:22:07
			here.
		
00:22:07 --> 00:22:10
			That's what most Muhammad has done for, you
		
00:22:10 --> 00:22:10
			know,
		
00:22:13 --> 00:22:15
			They draw the evidence from Surat Yassin and
		
00:22:15 --> 00:22:17
			say, Well, he by the object of the
		
00:22:17 --> 00:22:18
			Quran,
		
00:22:18 --> 00:22:20
			he meant that the Prophet is in fact
		
00:22:20 --> 00:22:21
			a Messenger. He must have meant the same
		
00:22:21 --> 00:22:23
			thing here. I don't disagree.
		
00:22:24 --> 00:22:26
			My problem though is this is Quran,
		
00:22:27 --> 00:22:29
			and there are always going to be 2
		
00:22:29 --> 00:22:30
			audiences for
		
00:22:30 --> 00:22:31
			believers
		
00:22:32 --> 00:22:32
			and disbelievers.
		
00:22:34 --> 00:22:37
			Quran you can argue, the primary audience is
		
00:22:37 --> 00:22:37
			who?
		
00:22:38 --> 00:22:38
			Believers.
		
00:22:41 --> 00:22:42
			But Quran is
		
00:22:44 --> 00:22:47
			It's very likely somebody's listening to this Quran
		
00:22:47 --> 00:22:49
			that has never heard Quran before,
		
00:22:51 --> 00:22:53
			or has heard very little of
		
00:22:55 --> 00:22:55
			the Quran,
		
00:22:56 --> 00:22:58
			and they're also hearing, I am bringing the
		
00:22:58 --> 00:22:59
			nobility
		
00:22:59 --> 00:23:02
			of the Quran. I'm calling upon the nobility,
		
00:23:02 --> 00:23:03
			and the grace, and the majesty of the
		
00:23:03 --> 00:23:04
			Quran as witness
		
00:23:05 --> 00:23:07
			to a fact that I shall not mention.
		
00:23:09 --> 00:23:10
			What are they supposed to think? Because they
		
00:23:10 --> 00:23:12
			don't know Surah Yaseen.
		
00:23:12 --> 00:23:14
			My point is, a lot of people that
		
00:23:14 --> 00:23:16
			are gonna be listening to this in Mecca,
		
00:23:17 --> 00:23:19
			at the time it's revealed, are not gonna
		
00:23:19 --> 00:23:21
			say, Well, no, I remember Surah Yaseen, it
		
00:23:21 --> 00:23:22
			was in Mecca, I
		
00:23:22 --> 00:23:24
			can make that connection over here. Mufasirun can
		
00:23:24 --> 00:23:26
			do that because they are a believing audience.
		
00:23:27 --> 00:23:28
			But what about the original audience? We can't
		
00:23:28 --> 00:23:29
			ignore that.
		
00:23:31 --> 00:23:33
			And if you ignore that, you're ignoring the
		
00:23:33 --> 00:23:34
			original logic of the surah.
		
00:23:35 --> 00:23:37
			Right? So we have to balance those two
		
00:23:37 --> 00:23:38
			things. Sometimes
		
00:23:39 --> 00:23:41
			these from the Quran, bringing to evidence from
		
00:23:41 --> 00:23:43
			somewhere else in the Quran is helpful in
		
00:23:43 --> 00:23:45
			us deepening our
		
00:23:48 --> 00:23:49
			this was
		
00:23:52 --> 00:23:54
			This was given just straight.
		
00:23:54 --> 00:23:56
			And there's no conclusive way of saying, Yaseen
		
00:23:56 --> 00:23:58
			was already revealed and was revealed later. There's
		
00:23:58 --> 00:24:00
			no way to say that. We don't even
		
00:24:00 --> 00:24:02
			know maybe Yaseen wasn't even revealed yet. Maybe
		
00:24:02 --> 00:24:03
			that answer came later,
		
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			and the question came first.
		
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			The point that I would make humbly suggest,
		
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			is when Allah doesn't mention something,
		
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			He means not to mention something.
		
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			For a teacher,
		
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			mentioning something
		
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			is a purp is a has an educational
		
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			purpose,
		
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			and not mentioning something has an educational purpose.
		
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			Assalamu alaikum everyone. There are almost 50,000 students
		
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			around the world that are interested on top
		
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			of the students we have in studying the
		
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			Quran and its meanings, and being able to
		
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			learn that and share that with family and
		
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			friends, and they need sponsorships, which is not
		
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			very expensive. So if you can help sponsor
		
00:24:41 --> 00:24:41
			students
		
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			on Bayina TV, please do so and visit
		
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			our sponsorship page. I appreciate it so much.
		
00:24:46 --> 00:24:47
			And pray that Allah gives our mission success,
		
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			and we're able to share the meanings of
		
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			the Quran, and the beauty of it the
		
00:24:51 --> 00:24:51
			world over.