You Don’t Need to See to Believe – Surah Al-Qamar
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Channel: Nouman Ali Khan
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AI Generated Summary ©
The Quran provides insight into the language of the century, including the use of "hasha" and "hasha" in the Arabic language, as well as the history of words like "hammed" and "hammed." The language also uses a generic word for grave and has a "hasha" meaning "has been humbled." The transcript discusses the use of "hammed" in the Arabic language, as it describes the image of the eyes being humbled, and the "hammed" in the Arabic language is a result of a combination of factors. The segment also discusses the language's use in "hammed" and the use of "hammed" in Arabic for words used on judgment day, and promotes Bayonetv.com for creating a community of students studying the Quran. Finally, the transcript discusses the language's use in "monthood" and the "monthood" in Arabic for words used on judgment day, and promotes Bayonetv.comTranscript ©
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The organization in the Quran is
mind blowing.
So we've reached, I am number 7. But
before we do I am number 7, this
is actually, something important that I think it's
these small things
should be noted about the language of of
ayat.
These are things that are often missed in
translation.
You know, in this ayah, the caller calls.
The caller calls. That language invokes mystery because
who's the caller? What's he calling to?
And then it it it it invokes irony.
Ironic that right now there's a caller calling
you and you walk away, but then I
ironically,
in the indefinite form, shei in is nakirah.
It's indefinite. It's a in the under the
indefinite form. Shei in is nakira. It's indefinite.
It's a on it.
Adds,
it adds tahweed. It adds tara. Meaning, you
know, in Arabic it says,
but actually it would be translated a terrible
thing even if the word nukr wasn't there.
A terrifying thing because tannween can have that
effect. And nukor adds another layer of mystery,
irony, and fear. Yet the same thing again,
mystery as in something unfamiliar. What is it?
It's indescribable.
Irony because you act as if this message
is unfamiliar.
And then finally, fear also
because what is unfamiliar can be the most
terrifying.
This is the state of them on judgment
day.
Their eyes will be filled with Khushur. Now
you probably heard the word Khushur and salah
before.
Right? And now Allah is using their eyes
will have Khushur.
Their eyes will be in a state of
Khushur
on judgment day. So let's look at this
word a little closer, then we'll figure out
how how we can understand what's being said
here. A hill that's hollow to the ground,
meaning like a bay barely a hill, that's
called a chosha.
A wall that collapsed and it's almost even
with the ground is called the jedar chashe.
A camel's hump, when the camel starts getting
sick and the hump is not as prominent
anymore, it's going down. It's hasha assalamulbayil.
Similarly,
when when ground becomes soft,
it's when you step on it, it's almost
muddy or damp. That's Al Hashia, I mean
an Ard.
And also Earth that is completely flat level
and there's nothing growing on it is also
Arun Khashiyyah.
A mountain that we that is getting depressed
over time. Like, you know,
Uhud, near Ohad where the archers were positioned
if you've ever gone. It used to be
a lot higher, but because people go on
it so much, it's now gotten dampened. So
that's actually it's experienced Hoshur.
It's come it's come lower. Now
this is used for
when faces are lowered.
So the I the imagery of being lowered
and softened,
that imagery then
translated into the figurative expression for
humility
and being overwhelmed
and being like all of your
all of your emotions being lowered, your temper
being lowered, your pride being lowered, your self
esteem being roared, lowered, your your lowered in
your heart before Allah. And that's actually khushua,
state of khushua of the heart.
When when voices are lord, we say
When when hearts are humbled,
and
and and softened actually.
So here, when the eyes are lowered,
actually means the eyes are humbled. The idea
of is
actually the eyes are going to be humbled,
which suggests
that the eyes were filled with arrogance before.
So they looked and by the way, this
is playing off of something that started in
the Surah. Things are stitched together.
In yaraoo ayatan yaridoo. If they see
a
sign, they ignore it.
So their seeing has arrogance in it because
they ignore divine
signs. And now those same eyes have been
what?
Humbled.
They've been lowered. They've been brought down. This
is also
a continuity
of something that was mentioned in the end
of Surah Al Najim. Right? The surah right
before this
Samid in Arabic is,
when someone puffs up their chest
and postures like they're bigger than they actually
are, they're called Samid. When someone's being obnoxious
in public and singing out loud,
they're called Samid. It was actually also used
for predatorial animals or animals that are about
to defend or attack that puff up their
chest to appear bigger than they actually are.
So it actually all says, in your in
your fake arrogance, you posture.
And you laugh and you don't cry. Meaning
you have this like dismissive attitude towards this
revelation.
And now he says
There's another really beautiful thing. In the previous
surah, the final Ayah was an Ayah of
Sayzdah.
Make Sayzdah to Allah. Humble yourselves before Allah.
And now in the next Surah, we're seeing
eyes have been humbled
themselves on judgment day.
Actually before we go on, Khusha is an
interesting
piece of language. So this expression occurs in
the Quran multiple times.
You know,
But you don't find,
you find
is
more extreme language. It's
It's used for words like.
Is used for a person that keeps changing
over and over again.
Is used for,
rain.
That is actually a land that doesn't get
any rain at all.
Is actually someone who keeps again transforming over
and over again.
These are hyperbolized patterns. What I'm trying to
get at is, remember nukur was more extreme
than nukur? Remember that?
And now hushah is more extreme than Khashia.
So we're finding very extreme language here
compared to even other places in the Quran
that describe judgment day. It's much more intense
language
that that you're finding here. And there's a
reason for that particularly when it comes to
eyes. Allah could have
said
Their their hearts are humbled. But he doesn't
mention the hearts. He mentions what? The eyes.
So we have to understand one thing here,
the importance of the the the conversation about
the eyes and about seeing and how the
Quran is building a thought process from that.
Basically, the and this is gonna come full
circle in the next Surah Surah Al Rahman,
but I'll introduce it now.
All the previous prophets saw miracles for the
eyes.
Right? And that didn't help. But the miracle
was for the eyes. The whether it was
the staff or it was the water parting
or it was the she camel or whatever
else. These were miracles for the eyes.
And people keep saying now,
we will not believe until we what?
Until we see.
1 of the quranic arguments is actually
animals
believe when they see.
But human beings can believe without seeing.
Human beings can believe by reasoning, thought,
contemplation.
They can believe because they received Hikmaton Baligha.
They can they can contemplate an Ayah and
they can see the reality. Human beings are
capable of much more decision and conclusion making
than animals. But if you're saying that the
only way you will ever be convinced of
something is if you what?
If you see, then you'd like to reduce
yourself from the elevated status God gave you
as a human being, and you'd like to
process things at the level of
an animal.
And that's
how you'd like to process things. And if
you wanna act as an animal, then perhaps
you should be treated as 1.
You should be treated like 1. So you're
gonna find
the extra terrifying language
is going to now be coupled with comparison
to animals.
That's actually gonna start happening in the description
of judgment day.
And we're the first example is coming before
us now. Their eyes are lowered, humbled,
they're not even looking basically.
Could also mean they don't they're not even
looking where they're going.
They're just going aimlessly. Judgment day comes
and as they come out of their grave
or out of the graves.
The word, actually, this this is not as,
important right now, but this
is Ajda is these are notes on my
notes on the word Ajda, which I'm translating
as graves.
The generic word for grave in Arabic is
Kabar. Everybody knows that. Right? Kabar and Khabur.
The Yemeni tribes, the Arabs, some of the
central Arab tribes, and the Syrian tribes did
use the word Jeddah
also for grave.
But arguably, it originated in Kabila Hodeil, a
tribe named Hodeil.
And it is considered one of the most
ancient tribes of Arabia.
This is Hodeel is argued to be one
of those ancient tribes from which Arabic began.
So one of the most ancient tribes used
the word jadaf
for grave, what would that mean that this
might be the most ancient word for grave
in Arabic?
So kabar is the more contemporary word
relative to the time of the prophet sallallahu
alaihi wa sallam, and jadef is a much
more ancient word. So Huday used jadef
and the the tribe of Tamim used Jada
Jada Jada. This is why you have a
problem spelling things out on the phone. Right?
Could you say your last name? F? Yeah.
I got it. F. No. I said f.
Right? So the sign, the fire close.
So then but Quresh adopted the Huddali dialect,
meaning they used the word Jadav.
Now one important thing to note so far
about Jadav is it is an ancient word
for graves.
An ancient word. That's the first notable thing.
The second notable thing is that Jadav can
also mean a
piece or
a piece of flesh,
like a torn up piece of flesh.
Basically, a piece of flesh suggests
that when bodies have decayed for a long
time and broken apart and
completely, you know, debilitated
and and dissipated.
Right? That's when ajdaaf would be used. So
interesting.
The word Ajdaf is the most ancient word
for grave in the Arabic language, and it's
also describing graves that have gone through an
ancient process
where the deep the bodies have completely decayed.
There may not even be much of a
body left anymore. So ancient ancient graves
is the word
Right? They will come out of their way
old graves.
As though they are
spread out locusts
Allah will compare
these disbelievers
whose eyes are going to be humble looking
down
You know where locusts are looking by the
way?
They're looking down
And
there's And
this makes you wonder why would Allah compare,
you know, disbelievers
to locusts of all the creatures he could
have compared to. Right? There's plenty of species
he created. So here's a few fun facts
about locusts. So we can contemplate this ayah
together. Locusts belong to a family of grasshoppers
called
The desert
locust,
whatever that says, found in various parts of
Africa, Asia and the Middle East is considered
the most destructive
migratory pest in the world because they are
highly mobile and can form swarms containing millions
of locusts, leading devastating impacts on crops, pasture,
and flood. Listen to this. A small swarm,
1 square kilometer,
can be made up of 80,000,000 locusts.
80,000,000. And can consume the same amount of
food in one day as 35,000
people.
While a large swarm can eat up to
1,800,000
metric tons of green vegetation,
equivalent to food enough to feed 81,000,000
people.
Locusts breed very fast, and a single female
locust can lay egg pods containing anywhere from
80 to a 150 eggs.
Locusts do not attack people or animals. Cool.
Some more. A large swarm can consist consists
of 1,000,000,000 of billions of locusts
spread out over an area of 1,000 of
square kilometers. They can spread to 1,000 of
miles
with a population of
up to 80,000,000 per square kilometer. When desert
locusts meet, their nervous system releases serotonin, which
causes them to become mutually attracted and a
prerequisite for swarming. So they're drawn to each
other and they they keep on spreading.
Now my question was,
deniers of purpose and wisdom being compared to
swarms of
locusts.
Why are they being compared to swarms of
locusts?
Well,
the only thing a locust does
is reproduce
and consume
and it does so aimlessly they go in
every direction
in the 1,000,000 and 1,000,000 and the only
thing they're interested
is
the urge and food
and that's all
Sound familiar?
They follow their lowly lusts.
What an incredible comparison to locusts!
I said when you act a certain way
you'll be
treated a certain way now they're acting a
certain way and they're being described a certain
way and even the word spread
it picks up on a theme that's going
on. Remember I said when people follow their
emotions, they're all over the place?
Because your feelings are one way, one day,
one another way, another day. Right? Locusts physically
are going what?
All over the place. And the Surah Dariyat
earlier on in the series of Surahs,
You are all in different worlds, different opinions,
all heading in different directions.
There's another really interesting thing with locusts. They
grow in the billions. Right?
Millions and billions and billions, and they do
so much damage. And yet every locust is
high hyper individualistic.
All it wants is its own food. It's
not thinking about the of the swarm. So
even though they're a large gathering, they're actually
hyper individualistic,
which also sounds familiar
because Allah says at the end of this
Surah interestingly,
nahnujami
umuntasir
These disbelievers say we are a large body
of people
that can take revenge for ourselves. Allah says,
sayyoo zamu al jammru, the gathering shall disperse.
Just like locusts in the beginning.
So this is an incredible,
description
of them on judgment day. But that's not
that's the first animal we kind of saw
a description comparison to. Right? Also, locusts are
are kind of useless.
Guys, sorry for the interruption in the middle
of this lecture. Just before you continue, I
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much.
Right there, they destroy crop
and, you know, there are some people who
eat them by the way.
That does happen. I guess they have that
purpose. But the thing is they they are
considered a nuisance. They don't they destroy hard
work and purpose.
Right? And being compared to something like that
as if you're being told, you wanna live
a life like that? You're useless.
Sheikh Saheb and I, we get weird thoughts
when we talk to each other. He had
the coolest weird thought today. He goes, you
know what I'm thinking? I was like, what
do you Whenever he says, you know what
I'm thinking? I know something crazy is coming.
So he goes, just imagine with me for
a moment that you're a locust.
I was like, okay, I'm with you. Now
what? He goes, and you don't know that
you're a locust.
And you're looking around like,
what's all this swarm?
Everybody's getting everything. Why is there so many
people here?
And you're not realizing that you're part of
the problem.
Do you understand?
Like,
you're being compared as if you see everybody
else as all these people but you who
don't you recognize that about?
Your your own self. Right? So the idea
that they're being compared to locusts is also
kind of a lack of self awareness
that's embedded inside these words. Then there's the
word muthi'ayn.
If if that insult wasn't enough, Allah added
another hal. So their eyes are humbled. They're
swarming and spreading like locusts all over. This
is the beginning of judgment day. They don't
know where to go, so they're just running
in every direction. Right? And
as they come out, they come out of
their ancient graves. Then the Allah says the
word Muhtirin.
So ahta'a
in Arabic is when the camel
stretches out its neck.
Like if it sees water in the distance
and it's running towards the water, it's not
just running towards the water, it wants its
head to reach the water faster. So it's
kinda like
Yeah, like what you do at iftar?
When the plate is passing by and you're
Like there's only 3 of the samosas left
and you were making dua for one of
them and there's 4 people that way and
you're like,
how are you doing? Alhamdulillah, I'm good.
I'm like,
that's actually
so that's actually more thing. It's it's used
when animals stretch out their neck, and it's
also used for when they stretch out their
neck, like perk up their neck out of
fear.
So
and it doesn't happen except if you're terrorized.
So this description of the neck being extended
out of fear also
is now being used to describe them on
judgment day. Another animal description for human beings
is very telling. This word is not used
for people in Arabic. It's only actually used
for for for for creatures.
And and then it's used for them.
They're gonna run-in fear towards
the caller. This is ironic language. Why? Because
the caller
the caller is what you're afraid of.
Remember the caller is calling you to something
terrifying?
So if you're going to run-in fear, where
should you be running? Running away
from the caller.
Allah says and their necks outstretched they're going
to be running
towards the collar because
in this on that day,
your fears, your feelings will not allow you
to take an action based on your feelings.
In this life,
they follow their feelings.
If they were following their feelings on judgment
day, they would be running
in the opposite direction.
You don't have the license to follow your
feelings on judgement day. You will do the
exact opposite of what you're feeling. You're feeling
that's terrifying and you're running as fast as
you can. Your neck stretched out so your
head reaches it first towards the thing that
is the most terrifying. It is the most
unnatural thing to do.
To run towards your fear and not because
you're brave, because you're terrified.
And as they haven't even experienced it, just
imagine that running, that's just the psychological state
of that run.
Like you're terrified of something and you're rushing
towards it.
Right? This is not like a nightmare situation.
And it's not it's not some small jog,
this is a run.
And as they're rushing towards it, disbelievers, those
deniers, what are they gonna say? Makes sense
now.
This is a difficult day.
This is a hard day.
And the word acid is actually more interesting,
more more extreme form of Asir.
So
It's high hyperbolized.
So was more extreme,
was
more extreme, now
is more extreme.
Even this word, the the more extreme version
of difficult, this is an extremely difficult day.
This is actually again a contrast, and that's
why I'm I'm I'm so excited to share
this with you.
Hey, guys. You just watched a small clip
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