Channel: Nouman Ali Khan
Series: Nouman Ali Khan - Surah Yusuf
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Are all below him in a show you plan on watching Bismillah R Rahman r Rahim Allah
wa t to Nikita bill moving in
an hour Robbie
de Lune noon el caso Bhima national Napa silent habima na na ko su Bhima hyena la kaha
we're in Tamil kabhi de la mina hoffy Lee
no naka su Island, Santa la casa si Bhima, our hyena la kaha
are in Tamil kabhi li la mina. Aloha fini. Rubbish. It sounds really silly Emily, Dr. Melissa Nia cocoa leaf and hamdu Lillah wa salatu salam ala rasulillah
salam alaikum. Everyone, it's been a long day for me. And I'm actually ready to put all of this together, I didn't want to lose another day of having an opportunity to share a session with you.
Those of you that have been following this series on solid use of know that I've completed the I have is steady. And I did a follow up session, which is sohaib also. But there's quite a bit work left on solid use of and the first of those outstanding items is a study of the organization and coherence and structure of the surah. So I'm going to make some introductory comments about the importance of the subject, and why it matters. And then I'm going to start off that study. We certainly won't finish that study today. It's our first session about it. And I hope you'll appreciate, you know, some of what, what it entails.
And then when we're done with the coherence study, our next sort of episodes of study, which I think will be the final episodes of study from studies of will be its connections to the seal of the Prophet sallallahu alayhi wasallam. So the parallels in the beginning of the surah were with Musashi Salaam, and at the end are going to be with Rasulullah sallallahu alayhi wa sallam. And that's kind of the final step, I might if the opportunity presents itself, cover some outstanding issues here and there. You know, some people have written very interesting papers and
some really good research on this subject. And I want to highlight that and maybe, you know, point you to those resources in Sharla. So why even study the organization and structure of the schools in the Quran, this is a topic that's very dear to me. It's something that I have been engrossed in studying and have been involved in trying to understand for the better part of the last 20 years. And the reasons are very simple. A law is the best of all speakers, and all speech boils down to organization, all speech, even a single word is an organization of a number of letters. That's what what a single word is. And every single sentence is a coherent organization of words together. And
every paragraph is an organization of sentences. And every, you know, every chapter is an organization of paragraphs. And every book is an organization of chapters. And every, you know, subject is an organization of books, book one, Book Two, Book Three, book four. And libraries are organized like so all organization of human knowledge starts with the organization of literally one letter after the other, isn't it? So, and this is something divinely inspired. We were not capable of language, Allah says Allah Maha Bian, he taught the human being speech. And of course, you know, from any education you've ever had, the most effective teachers you've ever had are the most
organized in their speech, when someone speaks to you, and you can tell where they start, where they end, they have a point, there's a beginning, middle, and end, when you're listening to somebody speak, they have a coherent way of tying all the ideas together, right. Storytelling is about good organization, creative organization, but structure and organization in speech is a necessary component of being able to communicate, and people can you know, you can have different kinds of organization and each organization has its own effect. But if speech lacks organization, so if I start talking to you, and then I start jumping to a different topic altogether, then come back to a
third topic, then a fifth topic than a seven topic like, you know, nowadays, for example, I teach Arabic, and I have a certain curriculum, so I want to stay on topic. And then some students say I want to ask you a really advanced question from some other ayah. And somebody says, What about what about this i or what about that? Or what about this concept or that concept? And one of them is from chapter five. Another one can be from chapter 37, although it can be shipped from chapter 42. And if I start answering them for anybody who's listening, that will become a compilation of incoherent speech because I didn't stay on topic. I went all over the place, right. So if I stay
topic and organize my thoughts in a way that helps everybody at least get this one concept. That would be a coherent session. And incoherence would mean that we're just all over the place. And we don't even know where we ended up by the end. Right. Now we claim that Allah Muslims believe that Allah is the teacher of speech, like human beings did not have that ability, Allah gave it to us. And we also believe that the highest of all forms of speech is Allah speech. So, all human speech put together all of the product of the human mind, in all of the libraries. in all of history. throughout the world, every piece of poetry man has ever produced man or woman, every book of
philosophy man or woman has ever written, every book of science, every book of knowledge, every book of history, everything that human beings have ever been able to compile. As a product of this incredible mind, the entire collection of the human mind across history is in the mind of a Muslim, nothing compared to the word of Allah. It cannot even compare and a suti Rahim Allah said, to appreciate the distance between us our speech and the speech of Allah, then you is the same as the distance between us and Allah, like Allah and the creation cannot be compared in the mind of a Muslim, right? The same way the speech of a line, the speech of a other than a law cannot be
compared. So if we say that our speech is supposed to be organized, and it's supposed and it's coherent, and it makes sense when it's organized and structure and organization is so critical, then if Allah has the best of all speech, then he has the best of all organization, there's no way that his book is void of organization, have you been fora he would even go as far as to say that Allah, the One who organized every bone in your body, every limb, every artery, every vein, every vessel and organize them in perfect place, think of it, take it a step further, every cell inside your body organized, all the proteins in your body organized, all the bacteria in your body organized, oh, you
know, all the components in every part of my scalp of my brain, have my heart organized exactly where it's supposed to be meticulously placed. And the one who organized the stars in the heavens and Scott in the skies, organize the structure of every crystal every snow crystal just didn't organize his own words, didn't organize his own speech does not make any sense to you. That's how he opens his book on delight 11 so the first thing to note is there is absolutely divine organization in the Quran. And the idea that the Quran is chaotic or doesn't possess structure doesn't have any organization is because we read the book in English translation, and we judge it by English literary
standards. And then by English literary standards, it does seem like the subject is jumping all over the place. And our first assumption is that the book doesn't possess any order, or any structure. The more I studied this topic, the more I realized that the Quran has its own standard of organization. That's the first thing I'd like you to note that the Quran has its own standard for organization. And because it has its own standard, if you come with preconceived ideas about what standard what organization is supposed to be like, and then you try to have the Quran meet that standard, you're going to, you're going to be disappointed because the Quran will not meet the
standard that exists from the product of the human mind. The Quran is coming from a divine source, the owner of all speech, he has his own method of organizing his speech. There are of course, elements of what Allah has taught human beings in the Quran to in its in its organization, if it was entirely divine, it would be beyond human comprehension. So Allah spoke in a way that we can understand that Allah conducted on so you can understand literally in this law, and so the use of you like the cool, pyramid situation idea, as Valerie suggested that I was like, Yeah, it's a good idea. So we went with it. But anyway, so the point is, that clear organization is a fundamental
component of what Allah does. It's one of the sons of Allah. It's Misa, and it's balanced and everything putting, you know, being put in the proper place. So if that's the case, then just like the organization of the stars is worthy of contemplation.
Just as the human being explored the organization of the human body and discovered, you know, breakthroughs in medicine. As we discovered the organization of atoms, and you know, molecules and of chemical components, we discovered revolutions in chemistry. The world around us is actually the product of the exploration of God's organization. Every everything we have is because we explored what Allah gave us, and we made sense of it, and we organized our knowledge around it, and we discovered the structure and the patterns in it. All of mathematics boils down to structures, and patterns. All of science boils down to structures and patterns.
And so to think that studying allows work, and studying the structure and pattern in what Allah does, in the eye out of Allah, that's okay for the rest of the universe. But it's a futile exercise for his own word. Well, he calls the rest of everything he created. When you contemplate it, you find his miraculous signs in it, you find it in it. The argument and I will present to you is if the star and the sun and the moon and the mountain and the camel, have it in them, we'll look around has one in them, what does he call them? I art and if contemplating that will yield such remarkable discovery and brings us to an all of Allah, then why wouldn't the contemplation of Allah zone word
increase our our and appreciation of Allah so my purpose, I'll give you my personal reasons, not reasons I've read in a book, or I my personal reasons for studying this subject is the more I study the subject, the more I find myself in absolute awe of Allah speech. Like, I'm just in awe of how he speaks. And this is one of the most, you know, humbling, overwhelming subjects. For me in the study of the Quran, I just find it absolutely breathtaking, it literally takes my breath away every time I study a new solo. And I've done this sort of analysis of the structure of Sutras, and at some preliminary level, I've done it for about 4748 solos, this sutra, before I even came to it. Some
people have done some amazing work on it already, actually on the coherence of the surah. And I'll be taking advantage of their work when the time comes. The portion of it that I'm sharing with you today is my own work, and the portion that I will share with you and maybe in two days from now, or the third session on this will start from the work of another individual, I'll highlight his name, I'll also tell you where you can find his paper, I believe he has a YouTube video or two also on his work. So you can check that out. Also, based on it, I created a presentation, because I have my own teaching method and teaching style. So I've incorporated that work, but it's important to give
credit where it's due. Right. So we're gonna do that and charlo Tada, and I'm really glad that others are now you know, taking an interest in this remarkable subject, and its value. Now, that's one one valuable reason why we should study this subject or pay attention to the subject at least. The other of course, is that people have in fact claimed that the Quran is chaotic. And that's presented as one of the most common literary criticisms of the Quran, that it's all over the place, that it doesn't seem to have any organizational structure and this study shatters that view. It absolutely crushes that view. And you can't study the subject with with intellectual honesty and
walk away with all the Quran is chaotic, you just won't. You'll just find yourself in all what Allah does. What seemed Incan disconnected and random at first will become a humbling example of organization and you walk I walk away saying yeah, no human being could do that. Only you could do that one. Yeah, and that one.
But then there's a third reason for me in my own Quran studies. We have this principle in Quranic studies called Koran you fasudil darboux Baba, which means the Quran elaborates itself. Allah speech is like sometimes Allah speech is like a seed, and it turns into a flower somewhere else. Right? So you, you hear something, you read a law say something, and then it opens up elsewhere, like an easy example is a less as well as Lena Lin Sanofi hosa. Right, he swears by time that human beings are in laws, then you study the history of dozens upon dozens of nations in the Quran,
who didn't make take advantage of their time and ended up in loss? Right. So every time those nations lost was actually under the shade of the seed planted in the words well as in bellinzona, the fee was time and time again, the losses throughout history that are recorded in the Quran, become part of the defeat of well as Lena Linson Olivia, you understand? So, there can be some very concise words and they're elaborated elsewhere. Right? And that that happens many places in the Quran, Allah will talk about shift in one place and explain what shift gives it another place. Right, so you're familiarized with the concept one thing about it, but way more details elsewhere,
you might get a glimpse of musalla set up somewhere and get a much bigger picture somewhere else. So there's clearly a what's called a big word. So you can sound smart about it is intertextuality. There's a very intricate system of intertextuality in the Quran, that the words of the Quran and the themes and subjects in the Quran are deeply connected to each other. Right? And you can't study something in isolation without understanding how else has been it's been talked about. Right?
But under that when the Quran explains itself, right, and by the way, that's so his PhD thesis is actually the Quran the Quran, it's the history of how was the Quran explained through itself in the Muslim world Muslim scholarship. Right, that was my colleague Save Settings, PhD thesis.
Which is available, by the way, if you check it out, it's a big heavyweight. But, uh, it's awesome.
But on this subject, one thing, although my battery's running, though,
it's the power supply that from the teaching machine, you can grab it, okay.
So, you know, one thing that I will say is when you study organization and structure inside of a single surah, then what part of a surah seems to be better understood or unfolded by yet another portion of the same sort of becomes clear. Like, you know, we should look at this ayah also in light of that ayah. Why, because after structural analysis, it became clear that these two IR are corresponding are correlated to each other, they have a connection to each other. And how do we know they have a connection to each other, it seems that they have a connection to each other. Because if you study the organization, there's a there's a line drawn between them. Right. So this is kind of
the, the pseudo Granville Koran concept, further elaborated, like now we know which I ought to place against which other items within the same session, I know there could be other elaborating out outside of that. But inside of the surah, this makes that job a lot easier. And the job of contemplating the word of Allah with new appreciation, when you look at something in light of yet another thing. So you'll see an example of that today, when I attempt to compare the opening of sort of usage and the closing of suit user. Now let's just talk about it in the most simple terms. First, the opening and closing of Satya Cerf, the opening is the first three is 123. And the closing is
1022 111. So the numbers are again, 121123. And then 1022 111. Right? And so obviously, the last passage is pretty big compared to the opening. Now why am I separating those two, because the rest of it is the story itself. So from number four, all the way to 110. That's the story itself, the story of use of Elisa, every single is speaking about the events that occurred. So the narrative of the story is from iron number four, to 110. And then there's an opening, introductory passage and three is, and there's a concluding passage from 102 to 111. So our first task is going to be to compare the opening and the closing and see if they have any correspondences to each other. It's
almost like an open parentheses, close parentheses kind of relationship. I realized also that, you know, I have a pretty diverse audience, some of you folks have background in Foreign Studies, some of you are Arabs, so you understand Arabic, some of you have background and know who and to seed and, sort of and things like that. And so if I speak entirely in Arabic terms, you might be able to appreciate that more, but some of you that don't have Arabic or Quranic studies, or Islamic Studies background will feel like you've been left out. But if I speak only in simplified English terms, and I don't address some of the you know, the the the Arabic citations that go with it, then the people
that are in Taconic studies actually kind of feel left out because they can't tell which Arabic I was referring to when I made this English comment or the other. So what I've tried to do in this presentation, and that's why I think this is important, is I've tried to kind of find a balance between both of those. So I've tried to
on the one hand compare, you know, the Arabic texts, and as soon as I'm done comparing the Arabic texts, I'll show you the English equivalent PowerPoint, so you can kind of see it even in basic English what that's referring Did you find it?
All right. So let's begin this for a lot of this is the opening in Arabic Alif Lam Ra tilaka tokita. Bill mubin in Angela, who are an Arabic
You don't notice I told you. You can come around sick when you won't be on? Don't worry. You'll still be in the lab. But not this way. You got to come that way. Yeah.
Oh, no, it should. Oh my god. Perfect timing. So let's have an awkward commercial break in the middle.
How's it going? Thank you for the comments are weird comments.
You click on comments.
Just in times.
I'm not impressed with the battery life of this machine, but hamdulillah
Okay, he read me some of them. I can't see I have weak eyesight.
You want to what?
You want a name like Isa?
People are Mashallah.
Okay. We're back. Now
plugged in. Okay, so let's talk about Alif Lam ra tilaka to kW been in Angela, who are an RB en la la quinta de Lune. This is the first two is now remember I told you the first passage is made up of three eyes. But I'm only taking a small portion of that the first two is now in these ayat, Allah says that these are Elif Lama, those are the miraculous signs of the clear and clarifying book. So few things I want to highlight to you here. The sutra began by letting us know that this is coming from a heavenly origin. tilaka means that are those rather those is a pointer for the distance I suppose the shadow is buried. The border with a distance of it is because revelation comes from the
heavens. So the word those is being used. And Islam raw are words, no one but Allah understands. So that already is almost alluding to its heavenly origin. Then he says, These are not out of Quran, they are out of Al Kitab Al Kitab, meaning the book and the book, it literally is in its written form in the heavens with Allah. So the references in the beginning, even as the Allah speaks, is referring to the heavenly origin of the Quran. And then he says, I'll move in, which means two things is both lasme and metodi. Both transitive and intransitive, which means it's it's the clear book. So it's messages clear. Its demands are clear. Its guidance is clear. Its worldview is clear.
But it's also clarifying. Clarifying what's the difference between clear and clarifying you read something? And that was clear. So you understood it. That's clear. Something you read, clarified that situation.
So it's one thing that it is visible in and of itself. So it's clear. But if it's clarifying, it's shedding light on other things, you understand? So think of it this way illuminated and illuminating. The room is illuminated, you know, that means I can see what's going on inside the room. The room is illuminating means even the living room is being lit up by this room, you understand. So the Quran is both clear in and of itself in what it has to say. And it clarifies now what does it clarify, it clarifies what you must do in different situations, it clarifies how your emotions should be, you know, regulated, it also clarifies that it's a less speech it makes it keeps
making itself clear that it can only be divine. So that's part of the clarification of the Quran. He says, then enter, enter now who are in Arabi, and we certainly in fact, are the ones who sent it, meaning the book down as an Arabic recital. So it's, it's the clear and clarifying book. And we sent it as an Arabic recital, so that all of you that I contact, you know, so all of you can understand. Okay, so what did you do here? First of all, he sent it down as a recital. recital means an oral experience, right, something spoken. And then he's mentioned the purpose, the purpose of this all is so you can understand now, if you think of the word Apple, at the very basic level, it's about just
thinking just using your mind. He wants you to think about what he's saying. And he made it easy for you to think about it, because he gave it in language that is easy for you to process out of be en la la, Kentucky don't find now I'm going to the very This is the very beginning of searches of Yes. Now I'm going 110 is later to iron number 111, which is the very, very end of sudo serve. And that's not even the last if it's the end part of the last day, the last is pretty long. So I'm taking you now to the very end of the last I have sort of use of Makana health Howdy, Ethan, you've taught it's not speech that has been made up?
Hold on. He started the book by describing its heavenly origin. Right.
And now he's saying it's not made up speech. Isn't that two sides of the same coin?
He started with the positive.
It's of heavenly origin. And if somebody is questioning is it from heavenly origin, this is from heavenly origin. And by the end of having contemplated the entire sutra. Now, I would like us to say do you see now that it's not made up speech?
Do you see why I said that? It's happening the origin. So it's as if I told you so is coming at the end in McGranahan, Ethan utara. It's also interesting that in the beginning of less said that it's an Arabic recital and recital means something that's heard. But Hadith is talk. And alesse saying this is an Arabic recital, not just speech, people made up make up just because you hear it coming out of a man's mouth. Salallahu alaihe salam doesn't make it speech, like any other made up speech, this is being recited. This is being read of heavenly origin. So there's this amazing contrast between even Hadith and you've Torah and Quran in Arabic. And then we said in the beginning, Allah
said that this book clarifies right? It's clear, didn't I say it's clear and clarifying. Now listen to this. What I can test the validity by in a day however, it is possible
formation of the revelation that came ahead of it, the revelation of the Torah and the previous revelations, it's confirming the truth that was inside of them. And it's pulling the truth out from within them and making clear which part was true and which part was not true.
So now this con, this concept of taking books that have been made unclear, and the clear message that was made unclear, and the truth of it is being brought out and confirmed, isn't that part of making the making things clear?
And then the one who knows that previous scripture and reads this book, doesn't this book in and of itself become clearly divine to them like this is the same God? Whatever good, I knew of that, God, from my reading of that scripture, this is the same God. This is this is it? This is what the Christians coming cried to the prophets, I said, and when they met him, they say no condemning completely Muslim mean,
we were already Muslim, before we met you, we didn't even know.
That's what they come into clear.
You know, then Allah says, Now listen to this, again, an elaboration of what so you can understand, because it's clear and clarifying. Those were the notions in the beginning. Now, he says what they'll see locally, and he says that it's an explanation and a separation of all things. It separates, and clearly, like, breaks apart and explains all things. The word moonbeam actually comes from Barna, which is to separate and the word fossil is actually the first to separate and then join. So there's even a completion of the two phrases, the word, the seal and the word Moby and have a relationship with each other. And now he says, and it explains all things related to guidance that
he says, and it's a guidance. It's guidance. Now, if somebody thinks about because in the beginning, Allah said, I gave you an Arabic recital, so you can think, why must we think, because thinking will necessarily be one of the keys, to understand the laws, what guidance, it's like he mentioned the prerequisite in the beginning. And he mentioned the goal at the end, the prerequisite was you need to be thinking. And if you truly become people that think, then you will have what from this book, guidance is guidance will open up to you. Well, hold on. And it's not just guidance that opens up to you. He says, what, and allows loving care opens up to you. So he's taking the idea of understanding
the word of Allah says, Why should you want to understand the word of Allah anyway? What do you get out of it? What do you get an understanding a textbook, a physics book, a math book? What do you get out of understanding programming, you have some goal that's going to get you a job, or it's going to get you grad to graduate some goals in front of you, when you want to study something or learn something and understand something else. I want you to think about my big book, because what are the goals, guidance, and the law?
And in the beginning, he said, so that you can understand right? At the end, he says, But why do you want to understand the Coleman Union for people who truly seek to have faith
for people that are seeking faith? So really interesting, two groups were mentioned in the beginning, Allah said, people who are trying to understand people that should want to understand and at the end, people that want to confirm their faith, or strengthen their faith, people that want to think and people that want to confirm their faith, what has a lot done a remarkable parallel parallel between two things. someone that wants to strengthen their faith and release firm their faith must then spend time thinking about Allah's words.
When they become people that fulfill their eye contact alone, they will become people that are lico minion, minion, those, there's a connection made between the two. So developing ourselves spiritually and connecting to allow xojo is not a mysterious process, just spend time with a buzzword and think about it. Simple as that. So that's now I've compared one and two, and some of the themes in one and two, to the very conclusion. And in 111, the last part of 111. And this is kind of the English kind of summing up the chart, that they're clarifying that it's an Arabic recital for you to understand. And then at the end, that is not made up speech, that it confirms
that it explains that it's a guidance, and it's a mercy for those who seek faith. Okay, so that's the very top and the very bottom. All right.
So this is the Arabic of what I've already explained the very top and the very bottom again, let's go a little bit further. Then Allah says, no naka, Su alayka, accidental causes. This is the beginning again, this is the third ayah. Right, but not the entire third ayah. The opening of the third eye, he says, We are the one telling you the best possible narrative, which means a few things, it means the best of all stories, it means the best way of telling the story. It means the most beautiful parts of the story, and the most beautiful version of the story because they're ugly versions of a two that are out there that are circulating in the world. But this story, the best of
it, the most beautiful of it is when I talk and the best way of telling it. So what is Allah describing how this the story that's about to be told is the best from many
Many many points of view simple enough
at the end right before what we just said you know how I said it's not made up speech right and I started talking about that at the end but right before that in the same idea he said look I can have Casa see him and I brought only lil BB
in their story there is profound a profound lesson for people of sound minds. Notice in the Arabic net una casa la caja accidental cosas la casa de Cana Fie Casa see him I brought only album. In the beginning it was Laila contact balloon, which I haven't even it's right above it. And here the lil Alba people are thinking people have spots, sound minds. So you think so you become people of sound minds. Allies highlighting two different things about stories, the two dimension of assassin in this surah here and at the end beginning an end and strategically placed. Now what's the connection between these two comments? On the one hand, it's the most beautiful.
On the other hand, what makes it the most beautiful?
What did you at the end of the whole because Allah hasn't even told you the story. I think of it this way. Allah hasn't even told you the story yet, before he even tells you the size is the most beautiful story.
And they're like, beautiful, how like the drama in it or like
the themes or the action in it. What the suspense. What's the most beautiful part? What's the most amazing? You don't know? You don't know? Allah hasn't told you what is the most he just has the most beautiful. That's it. Now that he's done telling the story at the end, he mentioned Hey, so I remember I told you is the most beautiful story in the beginning. Let's talk about that again. Do you see now that in their stories, there are profound lessons that move you to tears for anybody who truly has a sound mind, meaning people who really deeply think did you realize what made it so beautiful? Because I tell you, I've been I've been trying to study Quran for about two decades now.
And when you when when so him and I were going through this surah over the last year.
We were just in awe of how beautiful it is. Before even my lectures when we would be discussing the IR we like
this is so beautiful. This is so incredible. Like we were just overwhelmed. Sometimes I was like Yep, you know what we got to stop here. I know we didn't finish discussing the idea but I don't think I could talk more about more about the item we just discussed today because this is already too heavy.
We'd have to stop like that multiple times. Because that a bra the lessons the profoundness dawned on us over and over and over again. We lived that experience. And I hope those of you that follow the longest study of the soul, I saw that. So these words now have, there's a claim in the beginning, it's the most beautiful. And then there's a conclusion at the end, you see the lessons in it? Do you realize what made it so beautiful, that it touched your heart in the most beautiful way? Did you see your reality in a different way? Did you you find new love for profits in a different way? Did you see Do you see allas allas love and his care and his invisible protection in a
different way? Like Did you see how it's helping you cross over so many situations? Do you not find when life becomes ugly you turn to this surah for a beautiful council suburban Jamil beautiful server. Right? So it's this incredible tie in at the end. It's It's so amazing. And then finally, so this is what we've done so far classes and classes. So it's not just the words are mentioned, but the way the words are coming together is you know, and the way that Allah is tying it all up at the end is just mind blowing. So now we come to this last comparison. So we did the opening, which was about the things made comments made about the clarity of the Quran. The second comments were about
stories themselves and the way the story is being told them what we get from it. And then we get this third piece,
that canonical swagbucka synthesis, this is still part of iron number three in the beginning. He says beema ohioana ilica hodell or iron ore in contamines aminophylline on account of the fact that we've inspired to you this recital, this Koran even though before this, you were completely unaware
you were completely unaware before this. So Allah says I'm telling you the best story. And this best story is part of the revelation of the Quran that I'm giving you the Quran is the larger body of Allah speech. And within that I've given you the most beautiful way of telling a story. And I've told I'm telling you something that before this you had no knowledge of whatsoever was he talking to the prophets? I saw them Yes. Simple enough.
When you turn to iron number 102
which is the beginning of the final passage, listen to these words that only come in on Ba ba ba know he like
Meaning all of that what I just told you the story of use of ancient Egypt, the dreams, the king, all of it.
That is from the news of the unseen that we inspire to you.
That is from the news of the unseen that we inspire to you. Let me take you back to the beginning. Bhima our hanaa la caja de la Koran, ohana ilica because of what we have inspired to you, and at the end, the present tense knew he alayka we are inspiring news of the unseen to you.
And what did he say then? womma kuntala de him his asthma okay? Docomo holmium Kuru listen to this carefully now at the end. At the end the law says and you weren't there when they were making their scheme when they got the brothers got together and they were making the hashing their scheme. What does Allah tell the Prophet Muhammad Ali Salaam? You were not there? How could you have known you weren't even What? You weren't even there? Now look at the beginning. We're in Kentucky and de la mina, la Filene and for sure, you were completely unaware in regards to this.
The opening was you couldn't possibly have known the story. The end is Were you there when the brothers were scheming?
Again reinforcing the same idea you weren't there. You were you were completely unaware. But now what is alleged to allies highlighting something new it's not just a beautiful connection. No Hey, like, Oh, hey, like I'm back. Amba la has Al Quran is not just that. But there's something and by the way, it's also really for Arabic students have Al Quran is this recital? It's fully Chateau del Caribe? The pointer that's nearby is this. So it's a fragment this Quran is Mashallah Mashallah elated those of you that are Arabic students, but then instead of have at the end, instead of saying has amin and by ldb know he like he said Valley come in number 11. He like Veronica means that and I
told you in the beginning, that refers to something that from a distance. So what did Allah do? I have made this Quran access this recital accessible to you here. But just because this recital is accessible to you here, don't forget, it's it's origin that Lee come in and buy LA, this is from the news that belong in the unseen that we have inspired down to you. And what's even like the smallest detail stylistically, get to me. If you notice, in the beginning, I somebody might think there's a typo here because that I accidentally put part of the fourth ayah. In the Arabic I didn't actually there was an accident, I did that on purpose, the fourth Ayah which is not part of the introduction,
because the story begins from line number four, remember, the fourth ayah is, is color used to fully be when use of setter his brother use of satin his father, my father, I've seen 11 stars assigning them the dream. And it began with the words when so one way you can read it is and for sure, you were completely unaware you were among those that have no I had no clue when you serve said to his father. So the beginning can be read as the prophets being told, you have always been you are absolutely among those who have no clue of the time when you spoke to his father.
Now, on the flip side, this is that is from the news of the unseen. And you weren't there. When the beginning was what, when, when you spoke to his father, he says and you weren't there when the brothers have use it for making their scheme and coming to a consensus.
So highlights twice the word even the word when when here when there now that's pretty cool. textually. But if you think about the fact that in the beginning a lot already said this is a recital.
recital means it's being spoken.
Take time to listen to a recitation of student use. How long does it take? 45 minutes an hour? An hour of continuous speech? Yeah.
After three minutes of talking, do I remember if I use the word when in a certain sentence, and I should use it again later?
After after an hour of speaking do I remember what were the first three concepts I started with the end at ABC is what I started with in my speech. And at the end of the hour, I should go CBA without a script without notes without a PowerPoint presentation. I should just go in that order and tie everything together.
As my mind capable of doing this, at this distance, pages and pages and pages apart from each other
hours and hours apart. I don't even remember the sentence or if you ask me to remember or take into consideration what I said 30 seconds ago. And then based on that choose words that I'm about to say I can't
that's gone. Somebody will say hey
You set a new recording of like I said that
I am not capable of being consistently conscious of the speech that I just made. Once I've made it,
I'm just moving on. I mean, I'm looking at speech in linear fashion, I made point A, B and C. Now I have to think about what D, I can make reference to maybe point A and B here and there. But I don't know exactly all the words. I said, I didn't memorize them. It's not a script. I'm improvising as I go. Right. And if you asked me to go backwards in reverse order, I couldn't do it. I'm not capable of that. That's not humanly possible for someone who is speaking. Muhammad Rasulullah sallallahu Sallam is speaking to the Quran. And he is not telling the Quran, hey, check out this amazing connection between the introduction of solid use of and the end of soldiers. Do you see what Allah
has that he's not doing that? And maybe it's his hobby? I don't even see it. It's possible. Why is it possible for you and me to see it? Because we're looking at it as a text. We're not looking at it as speech. As speech you would have to develop a really sophisticated mind and it would take a lot of contemplation for no paper, no visualization for you to be able to see this yes or no.
But when Allah does this, and doesn't even claim credit for it,
and this is why the Quran is the word of God. No, no. What did he say later? elsewhere? He said, The Bernal Koran
when Academy en de la isla de la Finca de la one, why don't they contemplate the Quran halaby from someone other than Allah, they would have found a lot of conflict in it, meaning the more they contemplate the Quran, the more it dawns on them, it's the word of Allah. And the Quran will be contemplated in two ways. This listen to this carefully the Quran will be contemplated in two ways.
One way will be as a speech, like the Sahaba contemplated it.
And one way it was meant to become contemplated at the same time as a book because the Quran calls itself speech. And the Quran also calls itself a book. Now the way you contemplate speech is your mind processes speech different.
Your mind compresses, process and literature differently. There are two different intellectual processes. Reading what I'm saying to you right now, if they're in the form of a book, it would impact you differently. You would take away from a differently you will retain from a differently because your mind processes what is read differently from what is heard.
Speech and reading are different events, for our for the intake of information for for teaching point of view, right?
I can't, for example, expect my students to say hey, I'm going to write an article read it, or give a lecture on it. I can't do that. They need to hear from me. The Quran is necessarily an audible experience. Why because it's fundamentally a part of the prayer. Allah made sure that the Quran is heard and heard and heard and heard and hurt and that became part of the identity of the Quran for the Muslim.
And yet at the same time, the Quran is also the mother of all scholarship in Islam.
All the books in all the Islamic libraries are being spawned from contemplation of Quran.
Even the Sunnah is being understood in the shade of Allah's word. Actually, the greatest scholars of the Sunnah described as soon as at the seat of the Quran.
It's just the Quran being explained because it also says lm is what I'll call an EMP or on walking around.
So his actions are simply an elaboration of what Allah says that's what they are.
But to think that just in pure speech, because when I'm writing an article, right, then when I'm done, I'm going to proofread it. I'm going to edit it, I'm going to take out redundancies, I'm going to find that I repeated myself too much. I'm going to find out that this needs to move to a different chapter. I'm going to maybe cut out some sentences, shorten some sentences, find an alternative word, when I do all of that.
And then in reading today, when I was reciting, I actually mentally I forgot how to recite the for the second. Third, I have made mistakes multiple times, memory can fail.
And you have to refresh your memory.
In speech, you don't get second chances in writing you do.
In ready you write something and don't hit send yet Hold on.
So you can see the person dot dot, dot, dot and then they disappear. They're like, hey, they're rethinking what they said.
But then, if you just speak, it's too late. The first version is the final version, isn't it?
The Quran was given to the prophets. I send them as what speech? I said this many years ago, I'll repeat myself. There was no editorial process.
There is no time to No no, this fits better here. No put this here instead. The places there's no editorial process. This is what it is directly. And when you look at it directly, like
you find this incredible intertextuality It's so deeply organized, that for me at least I'm not trying to say that this is definitively the miracle of the Quran. It may not be for somebody, it is for me. For me certainly this is one of the most powerful elements of divine beauty in the Quran and even wisdom in the Quran now I know to think about the cosmos in two ways. Now I know when he says the Quran is clear, I should see that in light of you know, does deca Lithuania de sila Galicia in houden Ramadan, now I know that people are looking for a loan, what will they get when they have Doc 11 they will be they will further their Amanda Coleman. You know, when I see a connection between
the two now, I see a connection that if you become people of thought that you can become a little Bob. I can see the most beautiful thing Allah wants from the Quran for us is a bra. His lessons, profound lessons.
That's what he wants for us. I can see that when he says you had no knowledge when Youssef was speaking to his father. And then at the end, he says you had no knowledge when the brothers were making a scheme. It's so beautiful, because both of those scenes are from the opening of the story. And both of them are secret conversations, but one of them are good one one of them a bad one. Right. And unless basically telling the process Listen, you don't know the good that's happening that you don't even know about.
And you don't know the bad that's happening that you don't even know about. That's not your business. That's for me to know. It's so beautiful. That in the beginning, it was the good in the end, that was the bad that was highlighted. You weren't there. When this happened. You weren't there. When that happened. I was I'll tell you,
I'll tell you what's going on. And just for the prophets of Salaam and by extension us to internalize. Allah knows and you don't know and that's okay. People are doing a bunch of things you don't know people are having a bunch of conversations, ugly ones about you about someone else? You don't know. Okay. You don't have to know what his
brothers are scheming about use of Really? What are the scheming now it's okay. You don't have to know
what's gonna happen is gonna happen. If Allah will allow them to do harm, then it will happen and nothing could stop it. And if Allah will put a stop to them, then nothing can make it happen. That's it's done with
the stop fearing people.
And start being depressed and no good is happening. No, some good is happening. A small conversation between a boy and his father is the reason that hundreds of 1000s of people did not starve to death in Egypt.
That little conversation between dad and son about a dream made world history.
So don't underestimate Good, that's that you don't see
conversations you don't see what a profound lesson just like to the Quran is unseen. Revelation is unseen. Just like that the acts of Allah from the unseen, are also constantly taking place. And there's a connection drawn between those, Allah, all because of this, because of this intertextuality. So I find tremendous benefit in this study. Anyhow, there's a part I skipped, and that's what I want to highlight to you now.
So I compared Iowan into to the final portion of 111. I compared it number three, the opening of it number three, to the earlier part of 111, working backwards, then I compared it number three, to iron number 102, which is the beginning of the final passage. What I skipped however, is iron number 103 to 110. So there's an add on passage here, I've put the gray box here. But that's actually a huge chunk of the final passage, which has nothing apparently to do with the beginning. It's an addition that's in the end that did not exist in the beginning. Okay, so it's like this,
the colors are telling you what's going on. So it's the orange and the orange coincide. The red in the red coincide. The gray and the gray, the top gray coincides, because we inspired, you know, we inspired and then this recital, that is the news, you were unaware you weren't, you weren't there, and then the word win, and then the word win. So the parallels are there from 102 to three B's what I'm calling three v here, but 103 to 110 is a different subject altogether. So in the next session, I'm going to try to highlight to you what this next section is doing there, what its logic is and how it's connected. And why does that make sense? So that's what we're going to explore then this
kind of a deeper look at the final passage before we start going into the story and how the story itself is organized. I hope you guys enjoyed the session and I hope you guys get benefit out of the study of this remarkable novel of the of the sutra and I hope that I am able to complete it in decent time. But I don't want to overload you with all of these observations in one session. I want to slow it down and take them one bit at a time. So you get the most out of each of these observations. barakallahu li walakum
salaam aleikum wa rahmatullah wa barakato.
I will move it up but I'm wired up today so I can't do the mechanical thing. I'll just I'll go back to the classic