Yaser Birjas – The Secrets Of QurAnic Arabic Revealed

Yaser Birjas
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AI: Summary ©

The Arabic language is the result of a lack of "na" and Hamilton, and it is the best way to describe words in Arabic writing. It is unique and comes from a time when political and cultural events were happening, and it is used to identify authentic harves and describe emotions and moments in the language. The QVC is not perfect and may not even be appreciated, leading to the need for people to know what it is. Different qiraat recitations for political or cultural reasons, as well as preserving the qiraat, are also discussed.

AI: Summary ©

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			In the name of Allah, we will continue
		
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			insha'Allah studying with the Arabic of the
		
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			language of the Qur'an and we came
		
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			to the point of why in Arabic, why
		
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			the Arabic language is so important.
		
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			If you guys remember, we discussed a few
		
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			things before that.
		
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			We talked about Arabic language being the language
		
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			of the people.
		
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			So when the Prophet ﷺ came to speak
		
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			the language, it was the language of his
		
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			own people.
		
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			And we know that the Arab, they spoke
		
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			different dialects, so the Prophet ﷺ, he was
		
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			also committed to convey the message to the
		
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			people based on the language they understand, including
		
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			the dialects that they also understand.
		
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			By the way, some people, they think those
		
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			dialects are gone completely from this life, from
		
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			this world, but they do exist.
		
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			The remnants of these dialects still exist in
		
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			different cultures, in different cultures.
		
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			So in the center of the Arabian Peninsula,
		
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			they speak in a specific tongue, different than
		
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			the northern part of the Arabian Peninsula, different
		
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			than the one that is spoken in the
		
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			south, like in Yemen, for example.
		
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			The Shami accent, the Egyptian accent, they all
		
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			have roots somewhere that goes back again to
		
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			the actual Arab tongue.
		
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			So we're going to discuss some of that
		
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			later, inshallah ta'ala.
		
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			And we said the Arabic language is a
		
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			Semitic language.
		
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			And one of the unique characteristics of Semitic
		
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			languages is that they have what we call
		
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			the trilateral root system.
		
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			The trilateral root system is that system by
		
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			which most of the words go back again
		
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			to three letters root.
		
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			That root, if you know the meaning of
		
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			that root, then you'll be able to expand
		
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			on it in different ways using what we
		
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			call the Arabic sarf or morphology, the pattern
		
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			and the structure of the word.
		
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			We're going to cover that a little bit
		
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			in a second, inshallah ta'ala.
		
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			So if you know the meaning of a
		
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			word or a root, then you can make
		
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			tons of words, even if you don't know
		
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			the words yourself.
		
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			So if you remember, we said that the
		
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			scale fa'il, fa'il means what?
		
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			The one who does the action.
		
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			The one who does the action.
		
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			So if you know what is fa, ayn,
		
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			and lam in that fa'il, you can
		
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			tell what it means, right?
		
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			So if I tell you, if I tell
		
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			you to give me the one who does,
		
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			for example, al-akil, akala.
		
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			So the one who eats, what do we
		
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			call him?
		
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			Say it again?
		
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			Al-akil.
		
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			Look, you speak Arabic, masha'Allah, already, right?
		
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			If you say someone who is, let's say,
		
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			who swims, sabaha.
		
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			What do you call the one who swims?
		
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			Sabih, sabih, right?
		
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			There's another form in the Arabic language, if
		
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			you want to talk about exaggeration, exaggeration of
		
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			sabaha, for example, swimming, then it's the scale
		
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			of fa'al.
		
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			So if you want to say someone who
		
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			is a professional swimmer, what do we say?
		
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			Sabah.
		
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			Sabih becomes a swimmer, but sabah, like professional
		
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			swimmer, basically.
		
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			So if you learn these little things here
		
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			and there, believe it or not, you will
		
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			understand the Quran without even knowing the meaning
		
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			of the words.
		
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			Because now you realize it's speaking in a
		
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			specific way.
		
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			So we're going to explain that to you
		
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			here, insha'Allah, in the next few slides.
		
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			So let's talk a little bit about the
		
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			Arabic eyes from that perspective.
		
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			Number one, the Arabic language, even though it's
		
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			formulated in the Arabian Peninsula, in the desert
		
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			area, but it was a very sophisticated language.
		
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			Why is that?
		
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			Here's the thing.
		
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			The Arabs, first of all, were a very,
		
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			very natural society.
		
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			It was not influenced by any culture from
		
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			around.
		
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			Like the Romans, the Persians, they fight in
		
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			the north.
		
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			They have their own vessel states in the
		
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			north and the south.
		
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			But the central area of the desert, they
		
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			have no business in it.
		
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			No resources, no even survival skills over there.
		
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			So therefore, they just let them be.
		
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			And as a result, the Arab, they only
		
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			created their own culture, was very pure from
		
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			any influence from the outside.
		
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			The Arab, they did not have the same
		
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			sophisticated societies and cultures of the civilization in
		
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			the east and the west.
		
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			So they didn't have writing materials, didn't have
		
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			libraries, didn't have any of that kind of
		
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			stuff.
		
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			So what do they need to do?
		
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			They need to make sure that they preserve
		
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			their tradition.
		
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			And how would you preserve your tradition if
		
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			you don't have anything to write on?
		
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			You're going to have to memorize it.
		
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			You're going to have to learn to memorize
		
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			it.
		
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			So to memorize something, you need to memorize
		
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			something.
		
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			It has to, or not it has to
		
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			be, but at least it's better for that
		
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			thing that you memorize to be what?
		
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			In rhyming sounds or poetic, right?
		
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			Has to be poetic and rhyming.
		
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			Also, in order for you to have those
		
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			words to be easy to remember, they have
		
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			to be what?
		
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			Something that is easy for you to relate
		
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			to.
		
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			That's why they relate things to nature.
		
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			They name things after what they see and
		
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			what they hear.
		
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			They use words from what they hear and
		
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			what they see as well too.
		
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			So they start deriving words from nature.
		
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			Like for example, Allah says, What's a tariq
		
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			anyway?
		
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			Anyone knows what a tariq is?
		
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			Knocks.
		
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			And when you knock, how does it sound?
		
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			So they say tariq.
		
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			Because it has the sound of talk, talk,
		
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			talk.
		
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			Why kalb was called kalb?
		
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			How does the kalb sound when it starts
		
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			pumping?
		
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			The sound of it is the word itself,
		
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			actually.
		
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			Yes.
		
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			Yes, because it fluctuates.
		
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			But the sound of it gave the name
		
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			to it.
		
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			The kalb, kalb, kalb, kalb, kalb, kalb.
		
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			So it's kalb, basically.
		
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			Because it also keeps flipping and swaying.
		
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			But from the sound of it.
		
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			So a lot of the Arabic words that
		
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			you guys read, it came from nature.
		
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			The Arabs, they describe what they see and
		
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			they use the exact same thing.
		
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			And they hear sounds and they add to
		
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			that.
		
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			So for instance, letters.
		
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			And that's, subhanAllah, something that's very profound in
		
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			how it's sophisticated.
		
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			If you ever studied tajweed, and especially if
		
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			there's the advanced tajweed, the articulating points of
		
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			the Arabic letters, they teach you that these
		
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			sounds of the Arabic letters, they have what
		
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			they call them.
		
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			So each letter has specific original characteristics and
		
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			accidental or circumstantial.
		
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			So for example, those original letters, original sounds,
		
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			original attributes, they are original to the letter
		
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			itself.
		
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			Let me give an example.
		
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			Letter, we said letter qaf before, right?
		
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			So letter qaf, where is it pronounced from
		
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			when you say letter qaf?
		
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			It's pronounced from where?
		
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			From the back.
		
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			Way back of your mouth.
		
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			So if you want to say qaf properly,
		
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			you're going to have to pronounce it by
		
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			saying ak, qaw.
		
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			Try that out.
		
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			Say it, ak, qaw.
		
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			Say it again, ak, qaw.
		
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			How do you feel when you say ak?
		
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			What do you feel?
		
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			If your head didn't tilt backward, you're not
		
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			pronouncing it correctly.
		
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			If your head is not tilting backward when
		
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			you say ak, qaw, they feel that's pushing
		
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			back.
		
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			Why is that?
		
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			Because it's one of the strongest Arabic letters.
		
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			You press the air using the back of
		
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			your tongue towards your mouth from the back,
		
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			and you press the air over there.
		
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			And as a result, you create some sort
		
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			of like a combustion over there.
		
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			And it's like an explosion happens when you
		
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			say ak.
		
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			So therefore, if you release the air, your
		
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			head will not tilt backwards.
		
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			You will not pronounce qaf correctly.
		
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			And it's going to come like an ak,
		
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			qaf.
		
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			And it actually becomes weak.
		
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			That's why one of the attributes of the
		
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			Arabic letter, of course, the qaf, the circumstantial,
		
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			is qalqala.
		
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			Qalqa laqada, for example.
		
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			So that's a sound because you release the
		
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			air.
		
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			So qaf is one of the strongest Arabic
		
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			letters.
		
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			Therefore, in the way you pronounce it, it's
		
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			strong.
		
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			And whenever you put it in any word,
		
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			it gives a sense of power and superiority
		
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			as well too, like quwa, qalb, quran, qalam,
		
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			and so on.
		
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			Take another example, letter sheen.
		
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			Letter sheen.
		
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			I want you to try to pronounce letter
		
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			sheen like this.
		
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			Ash.
		
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			Say it again.
		
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			Together.
		
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			Ash.
		
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			Okay, so what do you get out of
		
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			it?
		
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			What do you understand?
		
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			What could be the attribute of this letter?
		
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			It's called tafashy, harfu tafashy wa intishar, like
		
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			dispersion.
		
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			Dispersion and release.
		
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			Dispersion and expansion.
		
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			Because when I say ash, you can't stop
		
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			until you run out of air.
		
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			Ash, until you're out of air.
		
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			That's letter sheen.
		
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			As a result of that attribute, any letter,
		
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			any word that has letter sheen in it
		
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			has to give the meaning of tafashy wa
		
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			intishar, spreading and dispersion.
		
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			Give an example of a word that has
		
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			sheen in it.
		
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			Shajar.
		
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			What is shajar?
		
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			Trees.
		
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			And what do the trees spread?
		
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			Branches, shade, fruit, you name it.
		
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			Spread all over, right?
		
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			Someone said shams.
		
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			Shams.
		
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			What does shams spread?
		
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			Light, warmth, life, energy, you name it, right?
		
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			Give me something else.
		
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			Shukur.
		
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			Gratitude.
		
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			When you spread gratitude, like an attribute among
		
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			the people.
		
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			What else, ajma'a?
		
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			Somebody said something there.
		
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			Before sham.
		
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			What is it?
		
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			Sharr.
		
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			Evil.
		
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			It spreads by who?
		
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			Shaytan.
		
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			Shaytan spreads sharr, right?
		
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			What about sharr?
		
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			Hair, shirr, poetry.
		
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			Any word that has sheen has to have
		
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			the meaning of expansion, spreading it out, right?
		
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			So what does that mean, ajma'a?
		
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			If this is one single letter, imagine put
		
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			a few letters together.
		
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			You can imagine when you put these letters
		
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			together to create one word, how would that
		
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			word sound when you actually hear it?
		
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			That's why with the Arab when they spoke,
		
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			their language was very poetic even at the
		
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			level of one letter.
		
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			There are several letters of the Arabic alphabet
		
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			that constitute a full sentence in one single
		
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			letter, like letter ra.
		
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			Ra.
		
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			What does it mean?
		
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			What does ra mean, ajma'a?
		
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			It means look at this.
		
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			Because ra from ra'a yara, which means
		
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			to see, to observe, to look at.
		
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			So when you make the imperative command ra
		
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			means look at this.
		
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			Same thing with the letter qaf, say qi,
		
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			that's an actual sentence.
		
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			Qi which means protect yourself or protect this.
		
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			Because it comes from waqa yaqi wiqayatan, so
		
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			it means to protect and guard, qi.
		
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			So even one single letter has the power
		
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			of a sentence in the Arabic language.
		
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			So imagine once again, if you put these
		
00:11:24 --> 00:11:27
			letters together to make one word, how would
		
00:11:27 --> 00:11:29
			it sound when you pronounce that word?
		
00:11:29 --> 00:11:32
			Like for example, the word as-asa, wal
		
00:11:32 --> 00:11:33
			-layli idha as-as.
		
00:11:33 --> 00:11:37
			That's one of those nice, beautiful words that
		
00:11:37 --> 00:11:41
			when you say as-as, basically it means
		
00:11:41 --> 00:11:43
			the opposite meanings together.
		
00:11:43 --> 00:11:46
			When the night comes in or leaves.
		
00:11:46 --> 00:11:48
			How do you describe that?
		
00:11:48 --> 00:11:50
			I can't, because that's how the Arab understand
		
00:11:50 --> 00:11:51
			from the word.
		
00:11:51 --> 00:11:53
			So there's a lot of rather profound understanding
		
00:11:53 --> 00:11:55
			of this, which is why when the Arab
		
00:11:55 --> 00:11:58
			they were putting words together, they had to
		
00:11:58 --> 00:12:00
			be rhyming, they had to relate to it
		
00:12:00 --> 00:12:02
			easily, they had to comprehend it quickly.
		
00:12:03 --> 00:12:05
			Like there's no sophistication in that sense, it
		
00:12:05 --> 00:12:06
			has to be simple to know.
		
00:12:06 --> 00:12:08
			So they can relate to it, to nature,
		
00:12:08 --> 00:12:10
			to the sounds of it, to the understanding.
		
00:12:10 --> 00:12:13
			Oh, that sound has to have this meaning.
		
00:12:13 --> 00:12:14
			So even if they don't really speak the
		
00:12:14 --> 00:12:17
			same tongue or the same dialect, once they
		
00:12:17 --> 00:12:19
			hear the sounds of the letters, they realize
		
00:12:19 --> 00:12:21
			it has a specific meaning to it.
		
00:12:21 --> 00:12:22
			That they can relate to.
		
00:12:22 --> 00:12:24
			So that's why when they start speaking, they
		
00:12:24 --> 00:12:26
			create the beautiful eloquence of the Arabic speech.
		
00:12:27 --> 00:12:28
			And they became very poetic.
		
00:12:29 --> 00:12:31
			And when they start writing poetry, it was
		
00:12:31 --> 00:12:33
			so exquisite, so beautiful, so gorgeous, so amazing.
		
00:12:34 --> 00:12:37
			And as a result, people start competing in
		
00:12:37 --> 00:12:42
			conveying their messages, conveying their tradition in poetry.
		
00:12:42 --> 00:12:44
			And the best poetry is the one that
		
00:12:44 --> 00:12:48
			is most concise, succinct, uses less letters, less
		
00:12:48 --> 00:12:52
			words, but also great meanings.
		
00:12:52 --> 00:12:54
			Which is, right before the time of the
		
00:12:54 --> 00:12:59
			Prophet ﷺ, the Arabic art of speech reached
		
00:12:59 --> 00:12:59
			its pinnacle.
		
00:13:00 --> 00:13:02
			And they have started doing things, they call
		
00:13:02 --> 00:13:04
			them al-mu'allaqat.
		
00:13:04 --> 00:13:06
			Al-mu'allaqat, there's about ten, some they
		
00:13:06 --> 00:13:08
			say seven, of the most exquisite, the most
		
00:13:08 --> 00:13:12
			beautiful poems written by the Arab in the
		
00:13:12 --> 00:13:13
			Jahiliyyah before Islam.
		
00:13:13 --> 00:13:16
			They were so beautiful that the Arab, they
		
00:13:16 --> 00:13:20
			would write them bima ad-dhahab, like gold,
		
00:13:20 --> 00:13:21
			basically, they wrote them in gold.
		
00:13:21 --> 00:13:24
			And they hang those poems on the curtains
		
00:13:24 --> 00:13:25
			of the Ka'bah or inside the Ka
		
00:13:25 --> 00:13:28
			'bah to show the status of these poems.
		
00:13:28 --> 00:13:31
			So the shu'ara, the poets who wrote
		
00:13:31 --> 00:13:34
			and composed these poems actually, they were hailed
		
00:13:34 --> 00:13:37
			as one of the greatest, like the best
		
00:13:37 --> 00:13:38
			poets of all time.
		
00:13:39 --> 00:13:41
			Until the Qur'an came.
		
00:13:41 --> 00:13:44
			When the Qur'an came, it eclipsed all
		
00:13:44 --> 00:13:46
			these poems.
		
00:13:47 --> 00:13:49
			Because the Qur'an did not use the
		
00:13:49 --> 00:13:51
			exact same rhyming system.
		
00:13:51 --> 00:13:52
			It was a bit different.
		
00:13:53 --> 00:13:55
			But it was so profound, so beautiful that
		
00:13:55 --> 00:13:58
			all these Arab, when they would listen to
		
00:13:58 --> 00:14:00
			the Qur'an, they couldn't imagine that you
		
00:14:00 --> 00:14:02
			could put words in that order and they're
		
00:14:02 --> 00:14:04
			still meaning something amazing.
		
00:14:05 --> 00:14:07
			Like they thought they knew how to put
		
00:14:07 --> 00:14:10
			the words in the perfect order to create
		
00:14:10 --> 00:14:10
			poetry.
		
00:14:11 --> 00:14:14
			But to bring these words, put them together,
		
00:14:15 --> 00:14:19
			these words, not poetry, not prose, something in
		
00:14:19 --> 00:14:19
			between.
		
00:14:20 --> 00:14:22
			Using these words that they thought you could
		
00:14:22 --> 00:14:23
			never use them in such a context like
		
00:14:23 --> 00:14:26
			this, but it still gives an unbelievable meaning.
		
00:14:26 --> 00:14:27
			It's for that reason the Arab, when they
		
00:14:27 --> 00:14:29
			were hearing the Qur'an, they couldn't stop
		
00:14:29 --> 00:14:30
			listening to it.
		
00:14:31 --> 00:14:32
			Like really, they couldn't stop listening to it.
		
00:14:33 --> 00:14:34
			I don't know about you guys, but subhanAllah,
		
00:14:34 --> 00:14:37
			sometimes, I listen to some of the Qaris,
		
00:14:37 --> 00:14:39
			the Qur'an, and that makes me feel,
		
00:14:39 --> 00:14:41
			again, guilty sometimes, being the only person to
		
00:14:41 --> 00:14:42
			understand what they're saying.
		
00:14:43 --> 00:14:45
			But some of the Qur'an, and this
		
00:14:45 --> 00:14:46
			is something, mashaAllah, the Mashayikh of the Qur
		
00:14:46 --> 00:14:47
			'an, they know very well.
		
00:14:48 --> 00:14:50
			There is something called Al-Waqf wa l
		
00:14:50 --> 00:14:53
			-I'tinaf, the art of where to pause and
		
00:14:53 --> 00:14:54
			to resume.
		
00:14:55 --> 00:14:56
			Even where to pause when you recite Qur
		
00:14:56 --> 00:14:59
			'an and where to resume has an art
		
00:14:59 --> 00:15:01
			to it and has a science to it
		
00:15:01 --> 00:15:02
			called Al-Waqf wa l-I'tinaf.
		
00:15:03 --> 00:15:04
			You know when you open the Mus'haf
		
00:15:04 --> 00:15:06
			and you see the letter Jeem and Sa'd,
		
00:15:06 --> 00:15:08
			Lam, Ya, and Al-Waqf, those are not
		
00:15:08 --> 00:15:09
			random things.
		
00:15:10 --> 00:15:12
			Ulema, they've been studying their lifetime to decide
		
00:15:12 --> 00:15:14
			that this is the best time to put,
		
00:15:14 --> 00:15:16
			the best location to put this letter to
		
00:15:16 --> 00:15:18
			make a neutral stand, pausing or resuming.
		
00:15:19 --> 00:15:23
			But those even pausing and resuming, they make
		
00:15:23 --> 00:15:25
			big difference when you listen to the recitation.
		
00:15:26 --> 00:15:29
			If the Qari pauses in the right place
		
00:15:29 --> 00:15:31
			and resumes in the right place, it just
		
00:15:31 --> 00:15:33
			makes a big difference in the understanding.
		
00:15:33 --> 00:15:36
			So imagine when the Arab, they came and
		
00:15:36 --> 00:15:38
			they listened to the Qur'an, how they
		
00:15:38 --> 00:15:39
			felt about it.
		
00:15:39 --> 00:15:42
			If you really would like to understand that
		
00:15:42 --> 00:15:44
			part of the language, you're going to have
		
00:15:44 --> 00:15:45
			to learn the Arabic language.
		
00:15:46 --> 00:15:48
			I'm sorry, there is no real escape of
		
00:15:48 --> 00:15:48
			this reality.
		
00:15:49 --> 00:15:50
			At what level would you be?
		
00:15:51 --> 00:15:51
			I don't know.
		
00:15:52 --> 00:15:54
			I learned a lot from many of my
		
00:15:54 --> 00:15:56
			students from Bosnia who started learning the Arabic
		
00:15:56 --> 00:15:59
			language, things that as a natural Arab, I
		
00:15:59 --> 00:16:00
			wouldn't pay attention to.
		
00:16:01 --> 00:16:02
			Like one time, one of the students, he
		
00:16:02 --> 00:16:03
			came to me laughing.
		
00:16:03 --> 00:16:04
			I mean, laughing at what?
		
00:16:04 --> 00:16:05
			He's laughing at a sentence he read.
		
00:16:06 --> 00:16:07
			I said, what is that?
		
00:16:07 --> 00:16:08
			He goes, you Arab are so funny.
		
00:16:08 --> 00:16:09
			I said, what do you mean?
		
00:16:09 --> 00:16:09
			I didn't know that.
		
00:16:10 --> 00:16:12
			He goes, you know, you have expression that
		
00:16:12 --> 00:16:12
			is very, very unique.
		
00:16:13 --> 00:16:15
			Like when we want to express something such
		
00:16:15 --> 00:16:19
			as chaos, we'd say, qamat al dunya walam
		
00:16:19 --> 00:16:19
			taqod.
		
00:16:20 --> 00:16:22
			Qamat al dunya walam taqod, which means the
		
00:16:22 --> 00:16:24
			whole, the world stood up and never sat
		
00:16:24 --> 00:16:25
			down again.
		
00:16:25 --> 00:16:27
			I mean, it doesn't sound funny in English,
		
00:16:27 --> 00:16:29
			but when I say it in Arabic for
		
00:16:29 --> 00:16:31
			somebody who doesn't really, he sees it in
		
00:16:31 --> 00:16:32
			a different, he imagines it in a different
		
00:16:32 --> 00:16:33
			way.
		
00:16:33 --> 00:16:35
			It's just so funny for him.
		
00:16:35 --> 00:16:36
			I said, like, I never thought it was
		
00:16:36 --> 00:16:37
			funny, but now I can see that.
		
00:16:38 --> 00:16:40
			The idea is that the Arabic language is
		
00:16:40 --> 00:16:41
			very animated.
		
00:16:42 --> 00:16:46
			If you cannot imagine what you're reading and
		
00:16:46 --> 00:16:48
			what you're hearing, you're missing out a lot
		
00:16:48 --> 00:16:51
			on the beautiful meaning of the language.
		
00:16:51 --> 00:16:52
			It's very animated.
		
00:16:53 --> 00:16:54
			Like I said, qamat al dunya walam taqod.
		
00:16:54 --> 00:16:57
			The words are sometimes when they describe things,
		
00:16:57 --> 00:17:00
			they describe things that would make you imagine
		
00:17:00 --> 00:17:02
			the words are moving.
		
00:17:02 --> 00:17:04
			It's like storytelling, really.
		
00:17:04 --> 00:17:07
			If you can't imagine what you're reading, you're
		
00:17:07 --> 00:17:09
			missing out on the meaning of these words
		
00:17:09 --> 00:17:10
			and these ayat.
		
00:17:10 --> 00:17:12
			So that's why it's so important to realize
		
00:17:12 --> 00:17:14
			the meaning of the words, where they're coming
		
00:17:14 --> 00:17:17
			from, the letters themselves, what do they mean
		
00:17:17 --> 00:17:17
			exactly.
		
00:17:18 --> 00:17:19
			And I highly recommend for you guys when
		
00:17:19 --> 00:17:22
			you study tajweed and makharj al huruf, focus
		
00:17:22 --> 00:17:23
			on those things.
		
00:17:23 --> 00:17:25
			I know some of the teachers don't maybe
		
00:17:25 --> 00:17:26
			focus on it for you, because you're not
		
00:17:26 --> 00:17:27
			natural Arab.
		
00:17:27 --> 00:17:29
			So why do I have to bother to
		
00:17:29 --> 00:17:30
			teach you all these meanings of these letters?
		
00:17:30 --> 00:17:32
			But if you really don't know the meaning
		
00:17:32 --> 00:17:33
			of the letters, it would be amazing.
		
00:17:34 --> 00:17:35
			That will give you that perspective when you
		
00:17:35 --> 00:17:37
			hear the word, just like even though I
		
00:17:37 --> 00:17:39
			don't know what it means, but even if
		
00:17:39 --> 00:17:41
			I just say something such as, for example,
		
00:17:48 --> 00:17:49
			like the word shara.
		
00:17:51 --> 00:17:52
			Anyone knows what the meaning of shara?
		
00:17:53 --> 00:17:53
			Huh?
		
00:17:54 --> 00:17:55
			No.
		
00:17:56 --> 00:17:57
			Shara, what does it mean?
		
00:17:57 --> 00:17:58
			But without even knowing the word.
		
00:17:58 --> 00:18:01
			Which could you understand from the word shara?
		
00:18:04 --> 00:18:06
			One who spreads something.
		
00:18:06 --> 00:18:07
			Something that's spreading, right?
		
00:18:07 --> 00:18:09
			Something to spread, right?
		
00:18:09 --> 00:18:10
			Shara means actually street.
		
00:18:12 --> 00:18:13
			So even if you didn't know the meaning,
		
00:18:13 --> 00:18:15
			but you understand something is spreading, going all
		
00:18:15 --> 00:18:15
			over the place.
		
00:18:16 --> 00:18:18
			And when we talk about shara, streets, where
		
00:18:18 --> 00:18:18
			do they go?
		
00:18:19 --> 00:18:21
			All over the place, right?
		
00:18:21 --> 00:18:25
			Now, knowing that shara has the meaning of
		
00:18:25 --> 00:18:27
			legislation and spreading as well.
		
00:18:27 --> 00:18:29
			So now the word sharia means what?
		
00:18:32 --> 00:18:33
			Where does the word sharia come from?
		
00:18:34 --> 00:18:37
			The one who actually does the tashree, which
		
00:18:37 --> 00:18:38
			is the legislation itself.
		
00:18:38 --> 00:18:40
			All of it because it's supposed to have
		
00:18:40 --> 00:18:40
			what?
		
00:18:40 --> 00:18:41
			It's supposed to spread.
		
00:18:42 --> 00:18:43
			It's supposed to be now all over.
		
00:18:43 --> 00:18:45
			It's supposed to be in your personal life
		
00:18:45 --> 00:18:47
			and the social life and all over.
		
00:18:47 --> 00:18:50
			Like sharia is supposed to dominate and control
		
00:18:50 --> 00:18:52
			the way we should live our life based
		
00:18:52 --> 00:18:54
			on Allah's command of this world.
		
00:18:54 --> 00:18:56
			So all these things, even if you don't
		
00:18:56 --> 00:18:59
			understand the words, just knowing the meaning of
		
00:18:59 --> 00:19:01
			certain letters will give you a lot of
		
00:19:01 --> 00:19:02
			understanding.
		
00:19:02 --> 00:19:03
			And I don't know if you guys have
		
00:19:03 --> 00:19:05
			ever heard me talking about the word hub
		
00:19:05 --> 00:19:06
			as well.
		
00:19:06 --> 00:19:07
			Hub, for example.
		
00:19:08 --> 00:19:10
			So hub is how many letters we have
		
00:19:10 --> 00:19:10
			for the word hub?
		
00:19:11 --> 00:19:12
			Two, why?
		
00:19:15 --> 00:19:17
			Because hub is supposed to happen between two
		
00:19:17 --> 00:19:18
			people.
		
00:19:18 --> 00:19:20
			You don't need more than that, right?
		
00:19:20 --> 00:19:22
			And then somebody would try to outsmart me.
		
00:19:22 --> 00:19:25
			Say, but sheikh, what about, you know, two
		
00:19:25 --> 00:19:26
			wives or four wives?
		
00:19:26 --> 00:19:27
			So there's the harakat.
		
00:19:27 --> 00:19:34
			But seriously, the ha and ba, two letters
		
00:19:34 --> 00:19:35
			to form one word called hub.
		
00:19:36 --> 00:19:37
			Because you don't need more than that for
		
00:19:37 --> 00:19:37
			this.
		
00:19:38 --> 00:19:41
			But even the way it's formulated, letter ha
		
00:19:41 --> 00:19:44
			is difficult to pronounce.
		
00:19:44 --> 00:19:44
			Why?
		
00:19:44 --> 00:19:45
			Because it's halki.
		
00:19:46 --> 00:19:47
			It's come from the throat.
		
00:19:48 --> 00:19:50
			So when you pronounce those letters from the
		
00:19:50 --> 00:19:52
			throat, they're very difficult to pronounce.
		
00:19:52 --> 00:19:54
			Like alif, al-hamza, al-hamzatu, al-ha,
		
00:19:55 --> 00:19:57
			wal-aynu, wal-ha, wal-ghaynu, wal-kha.
		
00:19:57 --> 00:19:59
			The most difficult letters to pronounce.
		
00:19:59 --> 00:20:01
			So when you say ah, it comes from
		
00:20:01 --> 00:20:01
			in there.
		
00:20:01 --> 00:20:03
			That's why those who are not proficient with
		
00:20:03 --> 00:20:05
			the language, they pronounce the ha as ha
		
00:20:05 --> 00:20:07
			and kha sometimes and so on.
		
00:20:08 --> 00:20:11
			So love is basically so hard and difficult
		
00:20:11 --> 00:20:11
			to begin with.
		
00:20:12 --> 00:20:14
			And it also chokes you in your throat.
		
00:20:14 --> 00:20:16
			When you're in love, you're always feeling choking.
		
00:20:16 --> 00:20:17
			Something in your throat.
		
00:20:17 --> 00:20:18
			You know what that is, right?
		
00:20:19 --> 00:20:21
			But then letter ba is one of the
		
00:20:21 --> 00:20:23
			easiest letters in the Arabic language.
		
00:20:23 --> 00:20:25
			If you pronounce letter ba, it sounds like
		
00:20:25 --> 00:20:25
			this.
		
00:20:26 --> 00:20:28
			Like there's a gentle press on the lips
		
00:20:28 --> 00:20:29
			from the front.
		
00:20:30 --> 00:20:30
			Gentle press.
		
00:20:31 --> 00:20:33
			Because yeah, it starts difficult, but it's so
		
00:20:33 --> 00:20:35
			sweet and gentle at the same time, right?
		
00:20:36 --> 00:20:38
			And then even when you pronounce the word
		
00:20:38 --> 00:20:40
			hub itself, try it out yourself.
		
00:20:40 --> 00:20:43
			When you pronounce the word hub, say hub.
		
00:20:43 --> 00:20:45
			Just say hub and stop there.
		
00:20:45 --> 00:20:45
			Hub.
		
00:20:46 --> 00:20:47
			What does that look like?
		
00:20:48 --> 00:20:50
			A manifestation of love.
		
00:20:50 --> 00:20:50
			What is it?
		
00:20:51 --> 00:20:51
			A kiss.
		
00:20:52 --> 00:20:53
			It's the kiss.
		
00:20:53 --> 00:20:54
			We say hub.
		
00:20:54 --> 00:20:55
			It's just like a kiss.
		
00:20:56 --> 00:20:57
			And even when you write hub, the word
		
00:20:57 --> 00:21:01
			hub itself, letter ha and ba, if you
		
00:21:01 --> 00:21:03
			connect it from the top, it's a shape
		
00:21:03 --> 00:21:04
			of lips.
		
00:21:09 --> 00:21:11
			All of this, all of this is just
		
00:21:11 --> 00:21:13
			in two letters to say love.
		
00:21:14 --> 00:21:16
			Bring me another language that can give you
		
00:21:16 --> 00:21:16
			this.
		
00:21:18 --> 00:21:20
			But that's the language of the Quran.
		
00:21:20 --> 00:21:21
			This is why Allah subhanahu wa ta'ala
		
00:21:21 --> 00:21:24
			chose the Arabic language to express his divine
		
00:21:24 --> 00:21:25
			message.
		
00:21:25 --> 00:21:27
			So I just want you to keep that
		
00:21:27 --> 00:21:27
			in mind as we move forward.
		
00:21:27 --> 00:21:28
			So I'm going to explain a few things
		
00:21:28 --> 00:21:30
			for you inshallah as well.
		
00:21:31 --> 00:21:33
			I'm going to give you some extra details,
		
00:21:33 --> 00:21:34
			not in your book, but this is for
		
00:21:34 --> 00:21:36
			your reference inshallah so you can, in the
		
00:21:36 --> 00:21:39
			future as you study the Quran, to find
		
00:21:39 --> 00:21:41
			ways of focusing on these little things.
		
00:21:42 --> 00:21:43
			It's more details in terms of the grammar
		
00:21:43 --> 00:21:45
			of the Arabic language.
		
00:21:45 --> 00:21:48
			To give you a certain perspective on pronouns,
		
00:21:48 --> 00:21:50
			the Arabic pronouns, what's so unique about the
		
00:21:50 --> 00:21:51
			Arabic language?
		
00:21:51 --> 00:21:54
			The Arabic language is very detailed and very,
		
00:21:54 --> 00:21:56
			very specific at the same time.
		
00:21:57 --> 00:21:59
			Detailed and specific, which means when it comes
		
00:21:59 --> 00:22:01
			to, if you read a text in the
		
00:22:01 --> 00:22:03
			Arabic language or if you hear people speaking,
		
00:22:04 --> 00:22:06
			you will be able to identify if he's
		
00:22:06 --> 00:22:08
			speaking or she's speaking or if they're speaking
		
00:22:08 --> 00:22:10
			to two or three or more, if they're
		
00:22:10 --> 00:22:12
			speaking to men versus women.
		
00:22:12 --> 00:22:14
			You can hear, you can know all these
		
00:22:14 --> 00:22:17
			details without even looking at it because the
		
00:22:17 --> 00:22:19
			pronouns are very specific in the Arabic language.
		
00:22:19 --> 00:22:21
			So the first pronoun in the Arabic language
		
00:22:21 --> 00:22:23
			is ana for me.
		
00:22:23 --> 00:22:25
			So whether you're a man or woman, you
		
00:22:25 --> 00:22:26
			don't have to identify the gender here.
		
00:22:27 --> 00:22:27
			Why is that?
		
00:22:27 --> 00:22:28
			Because if it's the first person, you must
		
00:22:28 --> 00:22:30
			be looking at them or at least you're
		
00:22:30 --> 00:22:32
			hearing them so you recognize the voice.
		
00:22:33 --> 00:22:34
			But that was during the good old days
		
00:22:34 --> 00:22:36
			and now it will not be anymore, unfortunately.
		
00:22:37 --> 00:22:40
			But right now we have ana for the
		
00:22:40 --> 00:22:42
			individual and nahnu for the group.
		
00:22:43 --> 00:22:44
			So if we are a group of people,
		
00:22:45 --> 00:22:46
			it doesn't matter if we're men or women
		
00:22:46 --> 00:22:49
			or mixed because when we say nahnu, we're
		
00:22:49 --> 00:22:51
			supposed to know because you can hear, you
		
00:22:51 --> 00:22:52
			can see.
		
00:22:52 --> 00:22:55
			So ana is for the singular, nahnu for
		
00:22:55 --> 00:22:59
			the plural in the first tense or the
		
00:22:59 --> 00:23:00
			first person.
		
00:23:00 --> 00:23:06
			The second one, second person, anta, anti, antuma,
		
00:23:06 --> 00:23:08
			antum, antunna.
		
00:23:09 --> 00:23:10
			Very specific.
		
00:23:10 --> 00:23:13
			Anta is when you speak to a one
		
00:23:13 --> 00:23:13
			man.
		
00:23:15 --> 00:23:18
			Anti, when you speak to a one woman.
		
00:23:18 --> 00:23:21
			Antuma, when you speak to two.
		
00:23:21 --> 00:23:22
			It doesn't matter if it's men or women
		
00:23:22 --> 00:23:23
			here.
		
00:23:23 --> 00:23:26
			And then antum, it's for a group of
		
00:23:26 --> 00:23:26
			men.
		
00:23:27 --> 00:23:28
			Antunna, group of women.
		
00:23:29 --> 00:23:33
			Usually sometimes antum also takes over by speaking
		
00:23:33 --> 00:23:35
			to a mixed group, men and women together.
		
00:23:35 --> 00:23:36
			So when I speak to you guys here,
		
00:23:36 --> 00:23:38
			I speak antum.
		
00:23:38 --> 00:23:39
			If I want to speak to the sisters
		
00:23:39 --> 00:23:41
			in particular, I say antunna.
		
00:23:41 --> 00:23:42
			So the men are excluded.
		
00:23:43 --> 00:23:44
			So when you hear those in the words,
		
00:23:44 --> 00:23:48
			in the Arabic words, you naturally, immediately recognize
		
00:23:48 --> 00:23:50
			antum, antunna, and so on.
		
00:23:50 --> 00:23:53
			Yes, say it again.
		
00:23:54 --> 00:23:55
			Oh, it's missing.
		
00:23:56 --> 00:23:59
			Yeah, antunna is actually, somehow, I don't know
		
00:23:59 --> 00:24:00
			what happened here when we changed the font.
		
00:24:01 --> 00:24:05
			Antunna, so there's another actually noon here before
		
00:24:05 --> 00:24:05
			that.
		
00:24:06 --> 00:24:07
			Antunna.
		
00:24:07 --> 00:24:13
			So ana, nahnu, anta, anti, antuma, antum, antunna.
		
00:24:14 --> 00:24:17
			If you memorize that while you're visualizing it,
		
00:24:17 --> 00:24:19
			and even actually pointing with your own hand,
		
00:24:19 --> 00:24:24
			saying like, anta, anti, antuma, antum, antunna.
		
00:24:24 --> 00:24:26
			If you make it in that fashion, you
		
00:24:26 --> 00:24:28
			will recognize a lot of Arabic words in
		
00:24:28 --> 00:24:29
			the Quran without even knowing what do they
		
00:24:29 --> 00:24:30
			mean.
		
00:24:30 --> 00:24:31
			How so?
		
00:24:31 --> 00:24:32
			Here's an example.
		
00:24:34 --> 00:24:39
			Using those pronouns, those specific pronouns, with nouns
		
00:24:39 --> 00:24:40
			for possession.
		
00:24:40 --> 00:24:42
			Like we talk about something in possession for
		
00:24:42 --> 00:24:42
			something.
		
00:24:43 --> 00:24:45
			If you talk about me, I'm saying kitabi.
		
00:24:46 --> 00:24:47
			So what does kitab mean?
		
00:24:48 --> 00:24:48
			Book.
		
00:24:48 --> 00:24:50
			Kitabi means what?
		
00:24:50 --> 00:24:51
			My book.
		
00:24:52 --> 00:24:53
			And who is speaking right now?
		
00:24:53 --> 00:24:54
			Could be a man, could be a woman.
		
00:24:55 --> 00:24:59
			If we're a group, we say kitabuna, kitabuna.
		
00:24:59 --> 00:25:01
			And remember, there's ana and there's nahnu.
		
00:25:01 --> 00:25:03
			The noon is always there in the pronouns.
		
00:25:04 --> 00:25:06
			And then you have, if I'm speaking to
		
00:25:06 --> 00:25:10
			the second person, kitabuka, like saying anta for
		
00:25:10 --> 00:25:13
			the man, kitabuka for him.
		
00:25:13 --> 00:25:14
			The cat is for the possession.
		
00:25:15 --> 00:25:19
			For her, kitabuki, like anti, kitabuki.
		
00:25:20 --> 00:25:23
			For both, kitabukuma, your book for both.
		
00:25:24 --> 00:25:29
			And then for men, kitabukum, like antum, kitabukum,
		
00:25:30 --> 00:25:31
			antunna, kitabukunna.
		
00:25:32 --> 00:25:35
			So they're very specific pronouns over here.
		
00:25:35 --> 00:25:36
			So even if you don't know the word,
		
00:25:37 --> 00:25:40
			you know it's something about plural if it's
		
00:25:40 --> 00:25:42
			masculine or feminine, or if it's single or
		
00:25:42 --> 00:25:43
			otherwise.
		
00:25:43 --> 00:25:48
			So if I say, for example, baytukuma, what
		
00:25:48 --> 00:25:48
			does that mean?
		
00:25:51 --> 00:25:52
			That I'm speaking to what?
		
00:25:53 --> 00:25:56
			To two people, could be husband, wife, could
		
00:25:56 --> 00:25:58
			be two individuals, but I'm speaking to two,
		
00:25:59 --> 00:25:59
			no more.
		
00:26:00 --> 00:26:02
			I'm speaking to two over here.
		
00:26:02 --> 00:26:08
			If I say saatuki, what does saat mean?
		
00:26:09 --> 00:26:10
			A watch.
		
00:26:10 --> 00:26:12
			So when I say saatuki, what does that
		
00:26:12 --> 00:26:12
			mean?
		
00:26:13 --> 00:26:16
			A female's watch, I'm speaking to her, right?
		
00:26:16 --> 00:26:19
			The third sentence here is the ha.
		
00:26:19 --> 00:26:21
			The ha represents the third person.
		
00:26:23 --> 00:26:25
			So the second person is actually, you see
		
00:26:25 --> 00:26:28
			here, the calf, and the third person is
		
00:26:28 --> 00:26:29
			the ha.
		
00:26:29 --> 00:26:32
			So kitabuhu, I'm talking about him.
		
00:26:34 --> 00:26:36
			Kitabuhu, kitabuha, her.
		
00:26:37 --> 00:26:40
			Kitabuhuma, there's ha still, but the ma as
		
00:26:40 --> 00:26:41
			well for the plural, for the dual.
		
00:26:42 --> 00:26:45
			And then kitabuhum and kitabuhunna.
		
00:26:46 --> 00:26:48
			So the ha represents the third person.
		
00:26:48 --> 00:26:49
			So even if you don't know the Arabic
		
00:26:49 --> 00:26:51
			language, when Allah Subh'anaHu Wa Ta-A
		
00:26:51 --> 00:26:52
			'la speaks in the Quran in any way,
		
00:26:53 --> 00:26:56
			and you read the ha in a word
		
00:26:56 --> 00:26:58
			that is considered noun, you realize if it's
		
00:26:58 --> 00:27:02
			something plural, singular, male, female, group, you know
		
00:27:02 --> 00:27:04
			that right away from the pronouns.
		
00:27:04 --> 00:27:07
			Another thing that we see would come to
		
00:27:07 --> 00:27:08
			the verbs.
		
00:27:08 --> 00:27:10
			Even the verbs are specific when it comes
		
00:27:10 --> 00:27:11
			to pronouns.
		
00:27:11 --> 00:27:13
			So we have past tense verbs.
		
00:27:13 --> 00:27:16
			Past tense verbs, like kataba is a standard.
		
00:27:17 --> 00:27:18
			Like he wrote, that's what it means.
		
00:27:18 --> 00:27:20
			Kataba, he wrote.
		
00:27:21 --> 00:27:23
			So you say, when you talk about yourself,
		
00:27:23 --> 00:27:26
			the first person, you would say katabtu, I
		
00:27:26 --> 00:27:27
			wrote, too.
		
00:27:28 --> 00:27:30
			Katabna, we wrote.
		
00:27:31 --> 00:27:33
			And then the second, when you talk to
		
00:27:33 --> 00:27:36
			the person, say katabta, you wrote.
		
00:27:36 --> 00:27:38
			Katabti, for the female, you wrote as well
		
00:27:38 --> 00:27:39
			too.
		
00:27:39 --> 00:27:41
			And then katabtuma, you wrote.
		
00:27:42 --> 00:27:43
			Katabtum, you wrote.
		
00:27:43 --> 00:27:44
			Katabtunna, you wrote.
		
00:27:44 --> 00:27:45
			In English, they're the same pronoun.
		
00:27:47 --> 00:27:49
			But in Arabic, every person you talk to
		
00:27:49 --> 00:27:51
			has a very unique pronoun for them.
		
00:27:51 --> 00:27:53
			Same thing with the third person.
		
00:27:54 --> 00:27:56
			Kataba, he did, he wrote.
		
00:27:56 --> 00:27:58
			Katabat, she wrote.
		
00:27:58 --> 00:28:00
			Kataba, they both wrote.
		
00:28:01 --> 00:28:03
			Katabu and katabna.
		
00:28:03 --> 00:28:04
			So now when you hear in the Quran,
		
00:28:05 --> 00:28:07
			any word that has u towards the end,
		
00:28:07 --> 00:28:08
			it must be a plural.
		
00:28:10 --> 00:28:12
			And it must be, here you talk about
		
00:28:12 --> 00:28:14
			a verb, a past tense verb that comes
		
00:28:14 --> 00:28:15
			with that.
		
00:28:15 --> 00:28:17
			Same thing would come to the present verb.
		
00:28:18 --> 00:28:19
			The present verb, aktubu.
		
00:28:19 --> 00:28:21
			I'm writing right now.
		
00:28:22 --> 00:28:24
			Anaktubu, we are writing.
		
00:28:24 --> 00:28:27
			And then the second person, taktubu.
		
00:28:28 --> 00:28:30
			Taktubina, you are writing.
		
00:28:30 --> 00:28:31
			Taktubu.
		
00:28:31 --> 00:28:33
			Taktubina, that's for the female.
		
00:28:34 --> 00:28:36
			Taktubani, taktubuna, taktubna.
		
00:28:37 --> 00:28:38
			Yaktubu, taktubu.
		
00:28:38 --> 00:28:40
			Yaktubani, yaktubuna, yaktubna.
		
00:28:41 --> 00:28:44
			The specific pronouns added to these letters, I
		
00:28:44 --> 00:28:46
			know it sounds complicated for someone who doesn't
		
00:28:46 --> 00:28:49
			know much of the Arabic grammar or sarf
		
00:28:49 --> 00:28:51
			morphology, seems to be overwhelming.
		
00:28:52 --> 00:28:54
			But trust me, if you just understand, if
		
00:28:54 --> 00:28:58
			you learn the formula, it will open miraculous
		
00:28:58 --> 00:28:59
			doors for you.
		
00:29:00 --> 00:29:00
			Like literally.
		
00:29:01 --> 00:29:02
			That's why I highly recommend for you guys
		
00:29:02 --> 00:29:04
			to study the Arabic morphology.
		
00:29:04 --> 00:29:06
			As-sarf, the Arabic morphology.
		
00:29:07 --> 00:29:07
			Here's an example of it.
		
00:29:08 --> 00:29:09
			Here's just an example for you.
		
00:29:10 --> 00:29:13
			The Arabic morphology, it concerns itself with what?
		
00:29:13 --> 00:29:16
			It concerns itself with the patterns and the
		
00:29:16 --> 00:29:17
			structure of the word.
		
00:29:17 --> 00:29:20
			Not necessarily the meanings, but the pattern and
		
00:29:20 --> 00:29:21
			the structure of the word.
		
00:29:21 --> 00:29:24
			Which means, if you change the structure of
		
00:29:24 --> 00:29:27
			the word, it will add certain meaning to
		
00:29:27 --> 00:29:27
			it.
		
00:29:27 --> 00:29:29
			Like for example, when Allah says in Surah
		
00:29:29 --> 00:29:34
			Al-Kahf, فَمَسْتَطَعُوا أَن يَظْهَرُوا وَمَسْتَطَعَ لَهُ نَقْبًا
		
00:29:35 --> 00:29:38
			فَمَسْتَطَعُوا أَن يَظْهَرُوا وَمَسْتَطَعُوا So they have sta'
		
00:29:38 --> 00:29:40
			and istata'.
		
00:29:40 --> 00:29:41
			What does it even mean?
		
00:29:41 --> 00:29:43
			It's the same thing, but once you add
		
00:29:43 --> 00:29:45
			a letter or take a letter out of
		
00:29:45 --> 00:29:46
			a word, it changes the whole meaning.
		
00:29:47 --> 00:29:48
			So here's some examples for you from this
		
00:29:48 --> 00:29:49
			word.
		
00:29:49 --> 00:29:51
			In the Arabic language, if you start with
		
00:29:51 --> 00:29:52
			alif, sin, ta'.
		
00:29:52 --> 00:29:55
			The alif, sin, ta' together.
		
00:29:56 --> 00:30:00
			That is actually, it means you're seeking something.
		
00:30:01 --> 00:30:02
			You're soliciting something.
		
00:30:03 --> 00:30:07
			So when you say istamil, which means you
		
00:30:07 --> 00:30:07
			realize this.
		
00:30:07 --> 00:30:11
			When you say istaghfir, seek forgiveness.
		
00:30:13 --> 00:30:17
			Istakbil, go and solicit the reception of certain
		
00:30:17 --> 00:30:18
			people, for example.
		
00:30:18 --> 00:30:18
			Istakbil.
		
00:30:19 --> 00:30:21
			So once you hear the word alif, sin,
		
00:30:21 --> 00:30:22
			ta' or the letters alif, sin, ta' at
		
00:30:22 --> 00:30:25
			the beginning of a word, you know this
		
00:30:25 --> 00:30:26
			is something about soliciting something.
		
00:30:27 --> 00:30:28
			Even if you don't know the meaning of
		
00:30:28 --> 00:30:28
			the word.
		
00:30:29 --> 00:30:30
			But where do you get the meaning from?
		
00:30:30 --> 00:30:32
			From the original three letters that will come
		
00:30:32 --> 00:30:33
			after that.
		
00:30:33 --> 00:30:35
			Because the structure of the word, the alif,
		
00:30:35 --> 00:30:38
			sin, ta' is a prefix for that to
		
00:30:38 --> 00:30:39
			represent soliciting.
		
00:30:39 --> 00:30:42
			And then the verb comes after that with
		
00:30:42 --> 00:30:42
			the three letters.
		
00:30:43 --> 00:30:44
			Those three letters have the meaning you're looking
		
00:30:44 --> 00:30:45
			for.
		
00:30:45 --> 00:30:51
			So here we have istamsaru, nunsadra, nasara.
		
00:30:51 --> 00:30:52
			What does it mean?
		
00:30:53 --> 00:30:54
			Victory.
		
00:30:54 --> 00:30:56
			That means victory, right?
		
00:30:57 --> 00:30:59
			And then we have waw and alif.
		
00:30:59 --> 00:31:02
			Waw, so that's for the plural.
		
00:31:03 --> 00:31:05
			Plural for masculine or group of people.
		
00:31:05 --> 00:31:07
			So if you have now, if you know
		
00:31:07 --> 00:31:10
			that alif, sin, ta' means to solicit, and
		
00:31:10 --> 00:31:12
			you know that you're soliciting what right now?
		
00:31:13 --> 00:31:13
			Victory.
		
00:31:14 --> 00:31:16
			And those who are soliciting victory, is it
		
00:31:16 --> 00:31:18
			one person or a group of people?
		
00:31:18 --> 00:31:20
			Group of people, from knowing that it's waw
		
00:31:20 --> 00:31:21
			at the end, right?
		
00:31:21 --> 00:31:23
			So what would that word mean to you
		
00:31:23 --> 00:31:23
			then?
		
00:31:23 --> 00:31:23
			Victory.
		
00:31:24 --> 00:31:29
			That they are soliciting or seeking help and
		
00:31:29 --> 00:31:29
			victory and assistance.
		
00:31:30 --> 00:31:33
			They are seeking help and assistance in one
		
00:31:33 --> 00:31:33
			single word.
		
00:31:34 --> 00:31:34
			One single word.
		
00:31:35 --> 00:31:36
			It means a sentence in English.
		
00:31:37 --> 00:31:39
			So this is how sophisticated the language of
		
00:31:39 --> 00:31:40
			the Qur'an.
		
00:31:40 --> 00:31:41
			And I want you to, when you go
		
00:31:41 --> 00:31:43
			back to the Qur'an, look for these
		
00:31:43 --> 00:31:43
			examples.
		
00:31:44 --> 00:31:46
			In the break, open the mushaf and start
		
00:31:46 --> 00:31:47
			looking for these pronouns.
		
00:31:47 --> 00:31:50
			Look for these verbs and see for yourself
		
00:31:50 --> 00:31:52
			if you can understand what do they mean
		
00:31:52 --> 00:31:54
			without even having a dictionary with you.
		
00:31:54 --> 00:31:56
			Slowly and gradually, I can tell you, will
		
00:31:56 --> 00:31:56
			be miraculous.
		
00:31:57 --> 00:31:59
			When I first went to Bosnia, I start
		
00:31:59 --> 00:32:02
			teaching Arabic by teaching morphology and also some
		
00:32:02 --> 00:32:02
			grammar.
		
00:32:03 --> 00:32:05
			And teaching the kids these actually, these pronouns
		
00:32:05 --> 00:32:05
			and verbs.
		
00:32:06 --> 00:32:09
			And subhanAllah, in five months, Ramadan comes in.
		
00:32:09 --> 00:32:12
			The first night of Ramadan, our imam, mashaAllah,
		
00:32:12 --> 00:32:12
			was Hafidh.
		
00:32:12 --> 00:32:13
			He sat from the beginning of the Qur
		
00:32:13 --> 00:32:14
			'an, surat al-Baqarah.
		
00:32:15 --> 00:32:16
			One of the kids was about 15 years
		
00:32:16 --> 00:32:17
			old.
		
00:32:17 --> 00:32:20
			He comes after the salah so excited.
		
00:32:21 --> 00:32:23
			Like he was so happy, so excited.
		
00:32:24 --> 00:32:26
			And he says, you don't understand.
		
00:32:27 --> 00:32:30
			I was able to understand what the imam
		
00:32:30 --> 00:32:31
			was saying.
		
00:32:31 --> 00:32:33
			I said, how much did you really understand?
		
00:32:34 --> 00:32:35
			He goes, a lot.
		
00:32:35 --> 00:32:36
			I said, what does it mean?
		
00:32:36 --> 00:32:38
			He said, almost one third.
		
00:32:39 --> 00:32:40
			One third of the recitation.
		
00:32:40 --> 00:32:43
			Just by studying five months of grammar and
		
00:32:43 --> 00:32:46
			sarf and the structure of the words.
		
00:32:46 --> 00:32:47
			If you would like to really understand the
		
00:32:47 --> 00:32:50
			Qur'anic language, don't waste your time in
		
00:32:50 --> 00:32:52
			studying tayyara, ghasala, and thalaja.
		
00:32:53 --> 00:32:56
			Which means fridge and washing machine and an
		
00:32:56 --> 00:32:56
			airplane.
		
00:32:57 --> 00:32:58
			Don't waste your time on this, really.
		
00:32:59 --> 00:33:01
			Study the morphology of the Qur'an and
		
00:33:01 --> 00:33:03
			the Arabic language and the structure of the
		
00:33:03 --> 00:33:03
			words.
		
00:33:03 --> 00:33:05
			And you will see how you will start
		
00:33:05 --> 00:33:06
			understanding things miraculously.
		
00:33:07 --> 00:33:09
			Just by understanding what do these pronouns mean
		
00:33:09 --> 00:33:11
			and how the verbs are structured.
		
00:33:12 --> 00:33:13
			Any questions, imam, before we proceed?
		
00:33:14 --> 00:33:14
			Yes.
		
00:33:15 --> 00:33:16
			Oh, can we study grammar?
		
00:33:19 --> 00:33:19
			Arabic grammar?
		
00:33:20 --> 00:33:21
			Where?
		
00:33:22 --> 00:33:23
			Can we study it?
		
00:33:24 --> 00:33:25
			Where, here?
		
00:33:28 --> 00:33:29
			You can, but you have to have a
		
00:33:29 --> 00:33:29
			teacher for this.
		
00:33:34 --> 00:33:35
			I hope so.
		
00:33:35 --> 00:33:38
			I mean, I hope that every grammar teacher
		
00:33:38 --> 00:33:40
			understands morphology and sarf.
		
00:33:40 --> 00:33:41
			But sarf is an advanced science of the
		
00:33:41 --> 00:33:42
			Arabic grammar.
		
00:33:43 --> 00:33:44
			Sarf is advanced science.
		
00:33:45 --> 00:33:48
			If you look into, if you google Arabic
		
00:33:48 --> 00:33:51
			morphology, you will see that this is not
		
00:33:51 --> 00:33:52
			like grammar.
		
00:33:52 --> 00:33:55
			Grammar focuses on the end of the words.
		
00:33:56 --> 00:33:58
			It focuses on the fatha, dhamma, and kasra
		
00:33:58 --> 00:33:58
			or sukoon.
		
00:33:59 --> 00:34:00
			Or if you omit a letter and a
		
00:34:00 --> 00:34:03
			letter as a position of the word in
		
00:34:03 --> 00:34:03
			the sentence.
		
00:34:04 --> 00:34:05
			That's what grammar is concerned about.
		
00:34:06 --> 00:34:08
			But morphology is concerned about the structure of
		
00:34:08 --> 00:34:09
			the word itself.
		
00:34:09 --> 00:34:12
			Like how do you form a statement, a
		
00:34:12 --> 00:34:17
			word that represents the subject of the sentence.
		
00:34:17 --> 00:34:19
			Or the object of the sentence.
		
00:34:19 --> 00:34:20
			You have to have a scale and pattern
		
00:34:20 --> 00:34:21
			for that.
		
00:34:21 --> 00:34:25
			So fa'ala, fa'il, maf'ool, mif
		
00:34:25 --> 00:34:27
			'ala, fa'al, mufta'il.
		
00:34:27 --> 00:34:30
			All these scales will represent specific meanings.
		
00:34:30 --> 00:34:33
			And if you understand one root, you'll be
		
00:34:33 --> 00:34:36
			able to understand hundreds of words based on
		
00:34:36 --> 00:34:36
			that.
		
00:34:36 --> 00:34:40
			Just simply understand the sarf and get yourself
		
00:34:40 --> 00:34:42
			a dictionary where you can identify the meaning
		
00:34:42 --> 00:34:42
			of the three letters.
		
00:34:43 --> 00:34:44
			And you will realize that you start learning
		
00:34:44 --> 00:34:47
			tons of words without even seeing them before.
		
00:34:47 --> 00:34:49
			Like when you hear a word without even
		
00:34:49 --> 00:34:51
			knowing it, you've never maybe seen the word
		
00:34:51 --> 00:34:51
			before.
		
00:34:51 --> 00:34:54
			But just hearing it, with knowing the sarf,
		
00:34:54 --> 00:34:56
			you realize, oh, it means such and such.
		
00:34:57 --> 00:34:59
			Slowly and gradually, it becomes natural to you
		
00:34:59 --> 00:34:59
			insha'Allah wa ta'ala.
		
00:35:00 --> 00:35:01
			Any other questions?
		
00:35:05 --> 00:35:06
			Okay, I'm going to give you one minute.
		
00:35:06 --> 00:35:08
			I want to discuss this with the neighbor
		
00:35:08 --> 00:35:09
			who's sitting next to you.
		
00:35:09 --> 00:35:10
			So they can wake up as well insha
		
00:35:10 --> 00:35:11
			'Allah wa ta'ala.
		
00:35:11 --> 00:35:13
			And of course, I want to discuss with
		
00:35:13 --> 00:35:15
			them, what did you learn about the Arabic
		
00:35:15 --> 00:35:16
			of the Qur'an?
		
00:35:16 --> 00:35:17
			Bismillah, go for it.
		
00:35:17 --> 00:35:18
			You have one minute.
		
00:35:19 --> 00:35:20
			I want to hear from you.
		
00:35:20 --> 00:35:22
			Tell me, what did you learn about the
		
00:35:22 --> 00:35:24
			Arabic of the Qur'an?
		
00:35:24 --> 00:35:26
			Tell me your reflection on it.
		
00:35:26 --> 00:35:27
			It doesn't have to be like, give me
		
00:35:27 --> 00:35:29
			an answer to what I asked, but at
		
00:35:29 --> 00:35:30
			least your reflection on this.
		
00:35:30 --> 00:35:31
			What did you learn?
		
00:35:31 --> 00:35:32
			What did you get out of it?
		
00:35:32 --> 00:35:32
			Yes?
		
00:35:34 --> 00:35:35
			Who's going to do it?
		
00:35:36 --> 00:35:36
			Oh, me?
		
00:35:38 --> 00:35:40
			I'm sure they're much more qualified.
		
00:35:45 --> 00:35:47
			Honestly, because I love the Arabic language.
		
00:35:47 --> 00:35:48
			I'll tell you the truth.
		
00:35:49 --> 00:35:51
			I love it, literally.
		
00:35:51 --> 00:35:52
			I love it.
		
00:35:52 --> 00:35:53
			I breathe it.
		
00:35:53 --> 00:35:55
			And subhanAllah, I love poetry.
		
00:35:56 --> 00:35:56
			I love literature.
		
00:35:57 --> 00:35:58
			So I go and breathe in the Arabic.
		
00:35:58 --> 00:36:00
			And sometimes I'm just like, I read things.
		
00:36:00 --> 00:36:02
			I'm just like smiling like crazy.
		
00:36:02 --> 00:36:02
			I'm just like, why am I smiling?
		
00:36:03 --> 00:36:04
			It is so beautiful.
		
00:36:04 --> 00:36:06
			The way it was said, it's just amazing,
		
00:36:06 --> 00:36:06
			really.
		
00:36:07 --> 00:36:09
			And I would love and I dream the
		
00:36:09 --> 00:36:10
			day for all of you to have that
		
00:36:10 --> 00:36:11
			same feeling.
		
00:36:11 --> 00:36:12
			It might have been better insha'Allah wa
		
00:36:12 --> 00:36:12
			ta'ala.
		
00:36:12 --> 00:36:14
			But seriously, if you study it insha'Allah,
		
00:36:15 --> 00:36:16
			it will happen.
		
00:36:16 --> 00:36:19
			I think you have maybe more qualified teachers
		
00:36:19 --> 00:36:21
			here locally, insha'Allah, who can teach you
		
00:36:21 --> 00:36:22
			here locally.
		
00:36:22 --> 00:36:24
			But just push them to do that.
		
00:36:24 --> 00:36:25
			Just push them to do that.
		
00:36:26 --> 00:36:26
			Yes, sister?
		
00:36:28 --> 00:36:30
			It's not just a matter of intellectual comprehension.
		
00:36:30 --> 00:36:32
			It's also feeling it, right?
		
00:36:32 --> 00:36:34
			Like everything is embedded in the language.
		
00:36:34 --> 00:36:35
			It's like, wow, you feel it.
		
00:36:35 --> 00:36:36
			You say it.
		
00:36:36 --> 00:36:38
			And by the way, if you ever read
		
00:36:38 --> 00:36:43
			the love poetry in the Arabic language, oh
		
00:36:43 --> 00:36:44
			my god, it's crazy.
		
00:36:45 --> 00:36:45
			Literally.
		
00:36:47 --> 00:36:47
			No.
		
00:36:49 --> 00:36:52
			But it's really, it's so beautiful, so sweet,
		
00:36:52 --> 00:36:52
			so good.
		
00:36:53 --> 00:36:56
			That's why there's a famous branch in the
		
00:36:56 --> 00:36:58
			language called al-hubb al-udhri, which is
		
00:36:58 --> 00:36:59
			basically like the romantic, innocent love.
		
00:37:00 --> 00:37:03
			And it's all respectful love.
		
00:37:03 --> 00:37:06
			Like you express your feelings in words like
		
00:37:06 --> 00:37:06
			crazy.
		
00:37:07 --> 00:37:08
			Really, it's just beautiful.
		
00:37:08 --> 00:37:10
			That's why some people, they want crazy.
		
00:37:10 --> 00:37:14
			Like the very famous Majnoon Layla, the insane.
		
00:37:15 --> 00:37:17
			They say about him, he's always nuts.
		
00:37:17 --> 00:37:18
			He's always crazy.
		
00:37:18 --> 00:37:20
			You see him in the desert.
		
00:37:20 --> 00:37:22
			He's drawing circles in the sand and so
		
00:37:22 --> 00:37:22
			on.
		
00:37:23 --> 00:37:26
			The moment they mention the name Layla, he
		
00:37:26 --> 00:37:30
			suddenly becomes, he goes back to his senses.
		
00:37:31 --> 00:37:32
			And he started reciting all this beautiful poetry
		
00:37:32 --> 00:37:33
			of Layla.
		
00:37:34 --> 00:37:36
			Simply because he's just in love.
		
00:37:36 --> 00:37:36
			So be careful.
		
00:37:37 --> 00:37:38
			The Arabic poetry can drive you crazy.
		
00:37:39 --> 00:37:40
			Yes, anybody else?
		
00:37:40 --> 00:37:41
			Your reflections?
		
00:37:41 --> 00:37:42
			Yes.
		
00:37:42 --> 00:37:43
			So it's methodological.
		
00:37:44 --> 00:37:46
			If you really learn the structure of it,
		
00:37:46 --> 00:37:46
			it's easy.
		
00:37:47 --> 00:37:48
			Like if you understand.
		
00:37:48 --> 00:37:49
			I know some people, they say, well, too
		
00:37:49 --> 00:37:50
			much grammar and this and that.
		
00:37:50 --> 00:37:51
			Look, it's logical.
		
00:37:52 --> 00:37:54
			If you focus too much on the details,
		
00:37:54 --> 00:37:54
			you might get lost.
		
00:37:55 --> 00:37:56
			But focus on the patterns.
		
00:37:57 --> 00:37:59
			If you can really identify the patterns of
		
00:37:59 --> 00:38:00
			the language, wallah, it will be so easy
		
00:38:00 --> 00:38:02
			for you because it's very logical.
		
00:38:02 --> 00:38:03
			Very, very logical.
		
00:38:03 --> 00:38:05
			We'll see, inshallah, as we study some of
		
00:38:05 --> 00:38:06
			the tafseer as well.
		
00:38:07 --> 00:38:07
			Anybody else?
		
00:38:08 --> 00:38:09
			So are you trying to compare the English
		
00:38:09 --> 00:38:10
			to the Arabic right now?
		
00:38:11 --> 00:38:11
			Is that what you're trying to say?
		
00:38:11 --> 00:38:15
			OK, so what do you see in the
		
00:38:15 --> 00:38:16
			contrast over here?
		
00:38:17 --> 00:38:17
			True?
		
00:38:17 --> 00:38:19
			I mean, subhanallah, like we said, one Arabic
		
00:38:19 --> 00:38:22
			word, you have to have a sentence for
		
00:38:22 --> 00:38:23
			it in another language to express that meaning.
		
00:38:24 --> 00:38:27
			And by the way, I don't know, many
		
00:38:27 --> 00:38:30
			people, they hear about the surah of Yusuf
		
00:38:30 --> 00:38:31
			alayhis salaam in the Quran, right?
		
00:38:32 --> 00:38:33
			How beautiful it is and so on.
		
00:38:33 --> 00:38:36
			And you enjoy hearing the story in English.
		
00:38:37 --> 00:38:39
			I just wish that you can read it
		
00:38:39 --> 00:38:40
			the way it was revealed.
		
00:38:40 --> 00:38:44
			And it's Arabic, original Arabic from the Quran.
		
00:38:44 --> 00:38:45
			It's just unbelievable.
		
00:38:46 --> 00:38:48
			I can't describe how beautiful it has been
		
00:38:48 --> 00:38:50
			narrated in the words of the Quran.
		
00:38:50 --> 00:38:51
			It's just beautiful.
		
00:38:52 --> 00:38:53
			That's why no matter how much you read
		
00:38:53 --> 00:38:54
			it, you just want to read it again
		
00:38:54 --> 00:38:55
			and again and again.
		
00:38:56 --> 00:38:58
			And if you have, alhamdulillah, a reciter who
		
00:38:58 --> 00:39:01
			knows how to recite it properly, like animate
		
00:39:01 --> 00:39:03
			the story for you as he recites, it's
		
00:39:03 --> 00:39:04
			gorgeous.
		
00:39:04 --> 00:39:05
			We had one time a couple of years
		
00:39:05 --> 00:39:08
			ago in our masjid, a brother comes to,
		
00:39:09 --> 00:39:11
			he recited actually surah Maryam.
		
00:39:12 --> 00:39:15
			And the way he recites, subhanallah, he wasn't
		
00:39:15 --> 00:39:16
			reciting.
		
00:39:16 --> 00:39:18
			He was literally narrating the story.
		
00:39:18 --> 00:39:20
			And the way he was reciting, he goes
		
00:39:20 --> 00:39:23
			so loud with his sound and the intonations.
		
00:39:23 --> 00:39:25
			And it was amazing.
		
00:39:26 --> 00:39:27
			There was tahajjud in Ramadan, subhanallah.
		
00:39:27 --> 00:39:28
			It's online.
		
00:39:28 --> 00:39:29
			If anyone wants to watch it, actually, it
		
00:39:29 --> 00:39:31
			can be found on our channel, YouTube channel,
		
00:39:31 --> 00:39:32
			at YouTube, inshallah azawajal.
		
00:39:33 --> 00:39:36
			But look for brother Muad, Muad, the Qari
		
00:39:36 --> 00:39:38
			Muad, inshallah, just like amazing recitation.
		
00:39:39 --> 00:39:40
			From the masjid, everybody after the salah, you
		
00:39:40 --> 00:39:42
			can tell that it was just like mesmerized.
		
00:39:43 --> 00:39:45
			And what surprised me the most is that
		
00:39:45 --> 00:39:47
			those who were mesmerized the most, they didn't
		
00:39:47 --> 00:39:48
			even understand Arabic.
		
00:39:49 --> 00:39:50
			But they just felt it.
		
00:39:51 --> 00:39:52
			They said, we could feel it.
		
00:39:53 --> 00:39:54
			We could feel what he was reciting.
		
00:39:55 --> 00:39:56
			And for me, I said, imagine if you
		
00:39:56 --> 00:39:58
			understood what he was saying, how he was,
		
00:39:58 --> 00:39:59
			what he was saying exactly.
		
00:39:59 --> 00:40:01
			So please make effort to learn that, inshallah
		
00:40:01 --> 00:40:01
			ta'ala.
		
00:40:01 --> 00:40:03
			I didn't hear from the brothers, Jamal.
		
00:40:03 --> 00:40:05
			What do you guys, reflections on the Arabic
		
00:40:05 --> 00:40:06
			of the Qur'an?
		
00:40:06 --> 00:40:06
			Yes.
		
00:40:07 --> 00:40:08
			So they understood the language.
		
00:40:09 --> 00:40:10
			They knew how powerful it was.
		
00:40:10 --> 00:40:11
			And even they were trying to listen to
		
00:40:11 --> 00:40:13
			the Prophet, salallahu alayhi wa sallam, but their
		
00:40:13 --> 00:40:16
			ego prevented them from admitting the truthfulness of
		
00:40:16 --> 00:40:17
			the Qur'an.
		
00:40:17 --> 00:40:18
			That's for the Arab land.
		
00:40:18 --> 00:40:19
			Brothers, anything else?
		
00:40:22 --> 00:40:22
			Yes, sister.
		
00:40:24 --> 00:40:24
			Absolutely.
		
00:40:24 --> 00:40:26
			So the Arabic language is very specific.
		
00:40:26 --> 00:40:28
			Even the vowels, the fatha and kasra and
		
00:40:28 --> 00:40:29
			dhamma, so specific.
		
00:40:29 --> 00:40:31
			Not just the order of the letters, even
		
00:40:31 --> 00:40:32
			the sound of it, as you put in
		
00:40:32 --> 00:40:33
			that order.
		
00:40:33 --> 00:40:34
			Means something.
		
00:40:34 --> 00:40:36
			So it's a very emotional language.
		
00:40:36 --> 00:40:38
			And I just want to give you an
		
00:40:38 --> 00:40:41
			example on how you can feel the emotions.
		
00:40:42 --> 00:40:43
			I'm going to recite a few lines of
		
00:40:43 --> 00:40:45
			poetry for you, without even telling you what
		
00:40:45 --> 00:40:46
			the meaning is.
		
00:40:46 --> 00:40:50
			And you're going to give me your impression
		
00:40:50 --> 00:40:50
			of it.
		
00:40:50 --> 00:40:51
			So here's what it says.
		
00:41:07 --> 00:41:08
			What does it mean to you?
		
00:41:08 --> 00:41:09
			What did you hear from me?
		
00:41:10 --> 00:41:11
			What can you tell about what you listened
		
00:41:11 --> 00:41:11
			to?
		
00:41:14 --> 00:41:14
			Female.
		
00:41:16 --> 00:41:17
			That's the pronoun, female.
		
00:41:17 --> 00:41:18
			That's one thing.
		
00:41:19 --> 00:41:19
			What else?
		
00:41:22 --> 00:41:23
			Say it again.
		
00:41:23 --> 00:41:25
			Someone he misses.
		
00:41:28 --> 00:41:28
			What else?
		
00:41:29 --> 00:41:31
			No, but actually, no, but we're coming closer.
		
00:41:31 --> 00:41:32
			You're talking about the emotional part.
		
00:41:33 --> 00:41:33
			Okay.
		
00:41:34 --> 00:41:36
			There are a lot of sheen, so something
		
00:41:36 --> 00:41:37
			spreads from her.
		
00:41:37 --> 00:41:38
			Sheen or ha?
		
00:41:39 --> 00:41:40
			Ha, a lot of ha.
		
00:41:41 --> 00:41:42
			Yes?
		
00:41:45 --> 00:41:45
			Describing what?
		
00:41:46 --> 00:41:47
			Describing qualities.
		
00:41:48 --> 00:41:49
			Describing qualities, true.
		
00:41:49 --> 00:41:50
			But what kind of qualities?
		
00:41:51 --> 00:41:53
			What does the ha represent in the Arabic
		
00:41:53 --> 00:41:53
			language?
		
00:41:55 --> 00:41:58
			Ha, what does it sound?
		
00:41:59 --> 00:42:05
			When you hear the word sighing, it's a
		
00:42:05 --> 00:42:05
			sigh.
		
00:42:06 --> 00:42:07
			So there are a lot of actually sighing
		
00:42:07 --> 00:42:09
			in the pronunciation of ha in the Arabic
		
00:42:09 --> 00:42:09
			language.
		
00:42:10 --> 00:42:11
			When sighing, sighing means what?
		
00:42:11 --> 00:42:13
			When someone is sighing, what does it mean
		
00:42:13 --> 00:42:13
			exactly?
		
00:42:14 --> 00:42:15
			There's a lot of sorrow, a lot of
		
00:42:15 --> 00:42:16
			grief, a lot of pain.
		
00:42:17 --> 00:42:20
			So he was literally describing a sight of
		
00:42:20 --> 00:42:23
			a woman, a poor woman, who's begging with
		
00:42:23 --> 00:42:24
			her child.
		
00:42:25 --> 00:42:27
			He goes, laqeetu ha, I met her.
		
00:42:28 --> 00:42:30
			Laytani ma kuntu alqa ha.
		
00:42:31 --> 00:42:33
			So he's expressing his sorrow and grief in
		
00:42:33 --> 00:42:34
			the choice of words as well, too.
		
00:42:35 --> 00:42:37
			I wish I didn't get, I wish I
		
00:42:37 --> 00:42:38
			haven't met her.
		
00:42:38 --> 00:42:40
			Like, the sight of looking at her was
		
00:42:40 --> 00:42:41
			so painful to me.
		
00:42:42 --> 00:42:45
			Tamshi wa qad athqala alimlaqu mamsha ha.
		
00:42:46 --> 00:42:49
			She was walking, and walking made her, making
		
00:42:49 --> 00:42:51
			because of her hunger and starvation was so
		
00:42:51 --> 00:42:52
			heavy on her.
		
00:42:53 --> 00:42:54
			So he's speaking all of that.
		
00:42:55 --> 00:42:57
			And he says, athwabuha rathatun.
		
00:42:57 --> 00:42:59
			Her clothes are just kind of worn off
		
00:42:59 --> 00:43:00
			completely.
		
00:43:00 --> 00:43:02
			Walrijlu haafiyatun.
		
00:43:02 --> 00:43:03
			Her feet are bare.
		
00:43:04 --> 00:43:07
			Waddamu tadrifuhu fil khaddi aynaha.
		
00:43:07 --> 00:43:11
			And her tears are flowing on her cheeks.
		
00:43:12 --> 00:43:14
			So can you imagine right now how it
		
00:43:14 --> 00:43:15
			sounds in English?
		
00:43:15 --> 00:43:17
			Imagine understanding it in its original Arabic.
		
00:43:18 --> 00:43:21
			Even the ha, the choice of words and
		
00:43:21 --> 00:43:24
			the pronouns mean a lot in expressing feelings.
		
00:43:24 --> 00:43:25
			So when you read in the Qur'an,
		
00:43:25 --> 00:43:27
			when Allah subhanahu wa ta'ala says, qal
		
00:43:27 --> 00:43:31
			amma yatasa'alun anin naba'il azeem alladhihum
		
00:43:31 --> 00:43:34
			fihi mukhtalifun kalla say'alamun thumma kalla say
		
00:43:34 --> 00:43:37
			'alamun The words, the choice, the sounds are
		
00:43:37 --> 00:43:40
			scary because you speak about the Jahannam.
		
00:43:40 --> 00:43:42
			When you talk about Jannah, what does he
		
00:43:42 --> 00:43:43
			say, subhanahu wa ta'ala?
		
00:43:44 --> 00:43:48
			waliman khaafa maqama rabbihi jannatan fabi ayiya alayhi
		
00:43:48 --> 00:43:50
			rabbikuma tukaddiban And he speaks about them, you
		
00:43:50 --> 00:43:56
			know, mudhammatan, aynaya tajriyan, in more soft letters,
		
00:43:56 --> 00:43:59
			less strong letters than qaf and ayn and
		
00:43:59 --> 00:44:00
			less letters than that.
		
00:44:00 --> 00:44:02
			So again, the choice of words is very
		
00:44:02 --> 00:44:02
			important.
		
00:44:02 --> 00:44:05
			So hopefully, as you read, you realize if
		
00:44:05 --> 00:44:08
			the context is soft and easy or somebody
		
00:44:08 --> 00:44:11
			requires my attention because it's dangerous.
		
00:44:11 --> 00:44:13
			So even the sound of words can make
		
00:44:13 --> 00:44:13
			a big difference for you.
		
00:44:14 --> 00:44:15
			So with that being said, let's move on
		
00:44:15 --> 00:44:16
			and shot to the next part.
		
00:44:18 --> 00:44:20
			The harf and the qiraat of the Quran.
		
00:44:21 --> 00:44:23
			Now that we know that the Arabic language
		
00:44:23 --> 00:44:26
			is very sophisticated, it's very exquisite, very beautiful,
		
00:44:27 --> 00:44:32
			animated, emotional, intellectual, methodological, you know, logical,
		
00:44:33 --> 00:44:35
			mathematical, whatever you want to describe it.
		
00:44:35 --> 00:44:37
			But it's very unique.
		
00:44:37 --> 00:44:39
			That's why Allah subhanahu wa ta'ala chose
		
00:44:39 --> 00:44:42
			that language to be the vessel of the
		
00:44:42 --> 00:44:43
			last divine message.
		
00:44:44 --> 00:44:45
			Allah subhanahu wa ta'ala chose the Arabic
		
00:44:45 --> 00:44:46
			language for this.
		
00:44:46 --> 00:44:48
			In order for the Arab, of course, to
		
00:44:48 --> 00:44:50
			be able to comprehend that language, like we
		
00:44:50 --> 00:44:52
			said, they spoke different dialects.
		
00:44:52 --> 00:44:53
			They spoke different dialects.
		
00:44:55 --> 00:44:57
			Allah subhanahu wa ta'ala reviewed the Quran
		
00:44:57 --> 00:44:59
			to the Prophet ﷺ to make it easy
		
00:44:59 --> 00:45:00
			for the Arab in different styles.
		
00:45:01 --> 00:45:03
			Those styles, what we call them harf and
		
00:45:03 --> 00:45:04
			qiraat.
		
00:45:04 --> 00:45:07
			We have a professional, alhamdulillah, a qiraat over
		
00:45:07 --> 00:45:09
			here who can speak for this better than
		
00:45:09 --> 00:45:09
			I do.
		
00:45:09 --> 00:45:10
			But I'm going to explain to you from
		
00:45:10 --> 00:45:12
			a technical point, inshallah, tabarakah wa ta'ala.
		
00:45:12 --> 00:45:16
			Al qiraatu wal harf in the Quran, what
		
00:45:16 --> 00:45:16
			do they exactly mean?
		
00:45:19 --> 00:45:21
			By the way, just to let you know,
		
00:45:21 --> 00:45:23
			when it comes to speaking about the qiraat
		
00:45:23 --> 00:45:25
			and the harf and so on, the Prophet
		
00:45:25 --> 00:45:29
			ﷺ, he spoke the language of Quraysh, right?
		
00:45:29 --> 00:45:30
			That's the standard language.
		
00:45:30 --> 00:45:32
			Now, what is the most popular qiraat that
		
00:45:32 --> 00:45:34
			we recite in the world these days?
		
00:45:35 --> 00:45:36
			Hafs and Asam, right?
		
00:45:36 --> 00:45:37
			That's the most common one.
		
00:45:38 --> 00:45:39
			But was that the one that they recited
		
00:45:39 --> 00:45:41
			in Mecca?
		
00:45:46 --> 00:45:48
			Was that the language of Quraysh?
		
00:45:51 --> 00:45:51
			Allahu alam.
		
00:45:52 --> 00:45:54
			Because if you ask the North Africans, the
		
00:45:54 --> 00:45:57
			Moroccans and the Algerians, they would say, no,
		
00:45:57 --> 00:45:58
			Warsh was the language of the Arab back
		
00:45:58 --> 00:45:59
			then.
		
00:45:59 --> 00:46:01
			So that was the Quraysh language.
		
00:46:01 --> 00:46:03
			So what made Hafs and Asam the most
		
00:46:03 --> 00:46:04
			popular one?
		
00:46:05 --> 00:46:08
			Simplicity, ease, and also political impact.
		
00:46:08 --> 00:46:11
			The politics of the time also enforces certain
		
00:46:11 --> 00:46:13
			madhab, certain school of thought, certain recitation.
		
00:46:14 --> 00:46:17
			So Hafs and Asam didn't become the most
		
00:46:17 --> 00:46:19
			popular because it is the standard of Quraysh.
		
00:46:19 --> 00:46:20
			Allahu alam.
		
00:46:21 --> 00:46:22
			But it became because it was actually the
		
00:46:22 --> 00:46:24
			easiest and, of course, was enforced by the
		
00:46:24 --> 00:46:25
			politics of that time.
		
00:46:26 --> 00:46:27
			So that's why it became the most popular
		
00:46:27 --> 00:46:28
			recitation of the Qur'an.
		
00:46:29 --> 00:46:30
			Now, when it comes to the harf and
		
00:46:30 --> 00:46:32
			the qiraat of the Qur'an, Allah ﷻ
		
00:46:32 --> 00:46:35
			made it easy for the Prophet ﷺ to
		
00:46:35 --> 00:46:38
			spread the knowledge of the words of the
		
00:46:38 --> 00:46:39
			Qur'an through different huroof.
		
00:46:40 --> 00:46:44
			Ibn Abbas ﷺ qala Rasulullah ﷺ, aqraani Jibreel
		
00:46:44 --> 00:46:45
			ala harf.
		
00:46:45 --> 00:46:47
			So Jibreel recited the Qur'an to the
		
00:46:47 --> 00:46:49
			Prophet ﷺ using one dialect.
		
00:46:50 --> 00:46:53
			And the Prophet ﷺ says, give me more.
		
00:46:53 --> 00:46:55
			I need to recite in different dialects for
		
00:46:55 --> 00:46:58
			the Arabs, other besides the Quraysh people to
		
00:46:58 --> 00:46:58
			understand.
		
00:46:58 --> 00:47:00
			So that they don't think the Qur'an
		
00:47:00 --> 00:47:02
			is exclusively for the Quraysh.
		
00:47:02 --> 00:47:03
			So they want to know that they're also
		
00:47:03 --> 00:47:04
			included.
		
00:47:04 --> 00:47:06
			So he kept asking for more.
		
00:47:06 --> 00:47:09
			He kept asking for more until he was
		
00:47:09 --> 00:47:11
			given the recitation of the Qur'an at
		
00:47:11 --> 00:47:12
			seven harf.
		
00:47:13 --> 00:47:14
			So we call this harf.
		
00:47:15 --> 00:47:17
			Now, what does it mean to say harf?
		
00:47:18 --> 00:47:21
			Because as we speak about huroof today, has
		
00:47:21 --> 00:47:24
			any of these huroof survived that time until
		
00:47:24 --> 00:47:25
			our time?
		
00:47:26 --> 00:47:27
			Most of the ulema, they say, actually, nope,
		
00:47:28 --> 00:47:29
			we don't even know what the huroof anymore.
		
00:47:30 --> 00:47:36
			Imam al-Jazir ﷺ, he gave many, many
		
00:47:36 --> 00:47:38
			opinions on what does the harf mean, the
		
00:47:38 --> 00:47:39
			harf of the Qur'an.
		
00:47:40 --> 00:47:42
			So there is not really one solid opinion
		
00:47:42 --> 00:47:44
			on what's the meaning of the harf.
		
00:47:44 --> 00:47:47
			Some ulema, they say the harf was different
		
00:47:47 --> 00:47:47
			sounds.
		
00:47:48 --> 00:47:51
			When you recite the Qur'an, you pronounce
		
00:47:51 --> 00:47:52
			the letters in different sounds.
		
00:47:53 --> 00:47:55
			Some, they say, change of words.
		
00:47:56 --> 00:47:59
			But those words reflect the exact same meaning.
		
00:48:00 --> 00:48:00
			Like what?
		
00:48:00 --> 00:48:02
			So, for example, if you would like to
		
00:48:02 --> 00:48:05
			say ta'al, what does ta'al mean?
		
00:48:06 --> 00:48:08
			Come here, ta'al.
		
00:48:08 --> 00:48:11
			But other cultures, other dialects speak ta'al,
		
00:48:11 --> 00:48:13
			they give different words for ta'al.
		
00:48:13 --> 00:48:15
			Like, for example, irwah.
		
00:48:16 --> 00:48:18
			In the North African, actually, they say irwah,
		
00:48:19 --> 00:48:20
			which means come.
		
00:48:21 --> 00:48:23
			So it depends on which dialect that is,
		
00:48:23 --> 00:48:25
			they use different words for it.
		
00:48:25 --> 00:48:26
			They use different words for it.
		
00:48:27 --> 00:48:28
			Could that be the meaning of the harf
		
00:48:28 --> 00:48:29
			of the Qur'an?
		
00:48:29 --> 00:48:30
			Allahu a'lam.
		
00:48:31 --> 00:48:32
			So you say, but wait a minute, that
		
00:48:32 --> 00:48:33
			means that they were reading Qur'an in
		
00:48:33 --> 00:48:34
			different words?
		
00:48:35 --> 00:48:36
			That's a possibility.
		
00:48:36 --> 00:48:38
			But all these words did not mean anything
		
00:48:38 --> 00:48:40
			different from what we know about it today.
		
00:48:41 --> 00:48:43
			What we all know is that at some
		
00:48:43 --> 00:48:46
			point, the need for these harf start kind
		
00:48:46 --> 00:48:48
			of like fading out slowly and gradually as
		
00:48:48 --> 00:48:50
			Islam starts spreading all over.
		
00:48:50 --> 00:48:53
			So then the dialects kind of like the
		
00:48:53 --> 00:48:55
			standard of the Qur'an, the standardization of
		
00:48:55 --> 00:48:56
			the Qur'an happened at the time of
		
00:48:56 --> 00:48:57
			Uthman, which we're going to talk about later.
		
00:48:58 --> 00:49:00
			So it's happened at the time of Uthman.
		
00:49:00 --> 00:49:03
			So they unified the dialect and unified the
		
00:49:03 --> 00:49:05
			one particular recitation for all.
		
00:49:06 --> 00:49:07
			So that's when the need for the harf
		
00:49:07 --> 00:49:08
			became, khalas, irrelevant.
		
00:49:09 --> 00:49:12
			Some of the sahaba, they insisted on keeping
		
00:49:12 --> 00:49:14
			their masahib with them, the original masahib like
		
00:49:14 --> 00:49:15
			Abdullah bin Mas'ud.
		
00:49:15 --> 00:49:16
			He said, no, I'm not going to let
		
00:49:16 --> 00:49:17
			go of mine.
		
00:49:17 --> 00:49:19
			Even though the command came from the khalifa
		
00:49:19 --> 00:49:22
			to destroy any other manuscript that carrying any
		
00:49:22 --> 00:49:24
			other harf besides the standard harf of Quraysh.
		
00:49:25 --> 00:49:27
			So, but the harf again, there were seven,
		
00:49:28 --> 00:49:29
			and they were mentioned in the hadith of
		
00:49:29 --> 00:49:30
			the Prophet ﷺ, as you see in Sahih
		
00:49:30 --> 00:49:31
			al-Bukhari and Muslim.
		
00:49:31 --> 00:49:34
			And the other narration also in Sahih Muslim
		
00:49:34 --> 00:49:40
			that the Prophet ﷺ, he tried to resolve
		
00:49:40 --> 00:49:42
			a dispute among the sahaba in regard to
		
00:49:42 --> 00:49:43
			the recitation.
		
00:49:43 --> 00:49:46
			As Islam starts spreading outside of the Quraysh
		
00:49:46 --> 00:49:49
			territory and area went all the way up
		
00:49:49 --> 00:49:50
			to the north and the east and the
		
00:49:50 --> 00:49:50
			south.
		
00:49:51 --> 00:49:53
			So those people, when they memorize the Qur
		
00:49:53 --> 00:49:54
			'an from the sahaba that they learned from,
		
00:49:55 --> 00:49:57
			they came to recite and the recitation was
		
00:49:57 --> 00:49:58
			a bit different.
		
00:49:58 --> 00:50:00
			So some of them, they kind of like
		
00:50:00 --> 00:50:01
			was wondering what's going on here.
		
00:50:01 --> 00:50:03
			They came to the Prophet ﷺ and the
		
00:50:03 --> 00:50:05
			Messenger of Allah, he asked them both to
		
00:50:05 --> 00:50:07
			recite and he said, you both are doing
		
00:50:07 --> 00:50:07
			well.
		
00:50:07 --> 00:50:09
			Like you both recitation is good.
		
00:50:09 --> 00:50:09
			It's okay.
		
00:50:10 --> 00:50:13
			So basically it's indicating their recitation was different,
		
00:50:13 --> 00:50:16
			but it's still valid in accordance to these
		
00:50:16 --> 00:50:16
			haroos.
		
00:50:20 --> 00:50:23
			However, now that the harf is no longer
		
00:50:23 --> 00:50:25
			available for us to study except in some
		
00:50:25 --> 00:50:28
			specialized books of tafsir and books of qiraat,
		
00:50:28 --> 00:50:31
			what we have today is one harf and
		
00:50:31 --> 00:50:34
			that's the harf of Quraysh, but that same
		
00:50:34 --> 00:50:37
			harf is also being recited with different qiraat,
		
00:50:38 --> 00:50:40
			different pronunciations.
		
00:50:40 --> 00:50:43
			Those pronouncements of the same harf, we call
		
00:50:43 --> 00:50:44
			them qiraat.
		
00:50:44 --> 00:50:46
			They're not harf, they're not harf, that's from
		
00:50:46 --> 00:50:46
			the past.
		
00:50:46 --> 00:50:49
			So the same word, but recited or pronounced
		
00:50:49 --> 00:50:50
			differently.
		
00:50:50 --> 00:50:51
			We call them qiraat.
		
00:50:52 --> 00:50:53
			And the qiraat are many.
		
00:50:54 --> 00:50:56
			Some of them are mutawatira, some of them
		
00:50:56 --> 00:50:59
			are mashhoora, and some are considered shadda.
		
00:50:59 --> 00:51:02
			So there are a major seven qiraat that
		
00:51:02 --> 00:51:06
			are mutawatira, which means absolutely authentic through abundance
		
00:51:06 --> 00:51:07
			of narrations.
		
00:51:07 --> 00:51:09
			And then you have three that are considered
		
00:51:09 --> 00:51:10
			mashhoora, or at least three that are considered
		
00:51:10 --> 00:51:13
			mashhoora, which means popular, but not as authentic
		
00:51:13 --> 00:51:15
			as the first seven.
		
00:51:15 --> 00:51:17
			And then you have qiraat and shadda.
		
00:51:17 --> 00:51:20
			These are odd recitations, meaning they do not
		
00:51:20 --> 00:51:23
			have the abundance of narrations to prove it
		
00:51:23 --> 00:51:25
			to be an authentic one.
		
00:51:25 --> 00:51:27
			So what do the ulema use these qiraat
		
00:51:27 --> 00:51:28
			and shadda for?
		
00:51:28 --> 00:51:30
			They use them in tafsir only.
		
00:51:30 --> 00:51:32
			So they don't say it's from the Qur
		
00:51:32 --> 00:51:32
			'an.
		
00:51:32 --> 00:51:34
			They say, no, it was probably recited in
		
00:51:34 --> 00:51:36
			such and such time, from such and such
		
00:51:36 --> 00:51:39
			sahabi, and it could mean this way or
		
00:51:39 --> 00:51:39
			that way.
		
00:51:39 --> 00:51:40
			So they use it for tafsir.
		
00:51:44 --> 00:51:46
			What do we need in order for us
		
00:51:46 --> 00:51:48
			to identify an authentic qiraat?
		
00:51:48 --> 00:51:50
			Like if we would like to say this
		
00:51:50 --> 00:51:52
			qiraat is valid qiraat, what do we need
		
00:51:52 --> 00:51:53
			to do?
		
00:51:54 --> 00:51:56
			There are three conditions for the qiraat to
		
00:51:56 --> 00:51:57
			be acceptable qiraat.
		
00:51:57 --> 00:52:00
			Number one, that it agrees with the sound
		
00:52:00 --> 00:52:03
			principles from the principles of the Arabic language.
		
00:52:03 --> 00:52:05
			So the grammar is correct.
		
00:52:06 --> 00:52:09
			The word is correct, an Arabic word.
		
00:52:09 --> 00:52:11
			So it's nothing out of the ordinary.
		
00:52:11 --> 00:52:13
			It's in accordance to the general rules and
		
00:52:13 --> 00:52:16
			principles of the Arabic language and grammar.
		
00:52:17 --> 00:52:19
			The second condition that also agrees with the
		
00:52:19 --> 00:52:27
			written scripture compiled by Uthman So Uthman, when
		
00:52:27 --> 00:52:30
			he wanted to unify the masahif, because the
		
00:52:30 --> 00:52:33
			people were reciting differently, he chose to write
		
00:52:33 --> 00:52:36
			the mushaf in a specific script that would
		
00:52:36 --> 00:52:37
			also include different qiraat.
		
00:52:38 --> 00:52:41
			So sometimes you have the word jannat written
		
00:52:41 --> 00:52:44
			jim, noon, ta, connected.
		
00:52:45 --> 00:52:48
			And sometimes you have it written jannat, jim,
		
00:52:48 --> 00:52:50
			noon, alif, ta.
		
00:52:51 --> 00:52:52
			So what does that mean?
		
00:52:52 --> 00:52:55
			So if it's written jannat with alif, it's
		
00:52:55 --> 00:52:56
			plural for sure.
		
00:52:57 --> 00:53:00
			But if it's written jim, noon, ta, there's
		
00:53:00 --> 00:53:03
			another qiraat that might sound like this, jannat
		
00:53:03 --> 00:53:04
			or jannatun, basically.
		
00:53:05 --> 00:53:06
			Jannat or jannat.
		
00:53:06 --> 00:53:08
			Could be plural, could be singular.
		
00:53:08 --> 00:53:09
			Depends on the qiraat.
		
00:53:10 --> 00:53:12
			So it has to match the script of
		
00:53:12 --> 00:53:16
			Uthman, which is why sometimes you see that
		
00:53:16 --> 00:53:21
			the Arabic standard script is different than the
		
00:53:21 --> 00:53:22
			script of the Qur'an.
		
00:53:22 --> 00:53:23
			Because the Qur'an has to match the
		
00:53:23 --> 00:53:25
			recitations of all the other recitations as well
		
00:53:25 --> 00:53:26
			too.
		
00:53:26 --> 00:53:28
			And the last condition to make these qiraat,
		
00:53:28 --> 00:53:31
			of course, valid and acceptable, is to have
		
00:53:31 --> 00:53:34
			to come through a chain of tawatuh, which
		
00:53:34 --> 00:53:34
			means abundance.
		
00:53:35 --> 00:53:38
			Not just one line of, no, tons of
		
00:53:38 --> 00:53:41
			narrations that would make this qiraat mutawatir for
		
00:53:41 --> 00:53:41
			us.
		
00:53:43 --> 00:53:47
			Usually like we said, the qiraat are common.
		
00:53:47 --> 00:53:49
			We could talk about the 10 qiraat that
		
00:53:49 --> 00:53:52
			are the most common qiraat.
		
00:53:52 --> 00:53:53
			That's just a balloon, jimma.
		
00:53:55 --> 00:53:55
			Masha'Allah.
		
00:53:56 --> 00:53:56
			Tables and balloons.
		
00:53:58 --> 00:53:59
			God knows what's going to happen with the
		
00:53:59 --> 00:53:59
			roof, jimma.
		
00:54:03 --> 00:54:06
			So the qiraat basically, also they have what
		
00:54:06 --> 00:54:07
			they call them riwayat.
		
00:54:07 --> 00:54:08
			What does that mean?
		
00:54:08 --> 00:54:11
			Like for example, even Asim, we say Hafs
		
00:54:11 --> 00:54:12
			and Asim, right?
		
00:54:12 --> 00:54:15
			So Asim is a very famous sub-narrator
		
00:54:15 --> 00:54:15
			of the qiraat.
		
00:54:15 --> 00:54:17
			He has two major students, Hafs and Shu
		
00:54:17 --> 00:54:18
			'ba.
		
00:54:18 --> 00:54:19
			So each one of them has a different
		
00:54:19 --> 00:54:20
			riwayah.
		
00:54:20 --> 00:54:25
			They're still considered Hafs, considered Asim's qiraat, but
		
00:54:25 --> 00:54:26
			it has different riwayat as well too.
		
00:54:26 --> 00:54:29
			So that's why sometimes you have variations of
		
00:54:29 --> 00:54:30
			the recitations.
		
00:54:30 --> 00:54:32
			So if you hear the imam recite differently
		
00:54:32 --> 00:54:35
			sometimes, you need to maybe ask them first
		
00:54:35 --> 00:54:37
			what recitation they're reading.
		
00:54:37 --> 00:54:39
			Like in our masjid, masha'Allah, for Ramadan
		
00:54:39 --> 00:54:43
			specifically, our qurra, they like to recite different
		
00:54:43 --> 00:54:43
			qiraat.
		
00:54:43 --> 00:54:46
			And even sometimes with Hafs, with Asim, they
		
00:54:46 --> 00:54:48
			recite Hafs one time, Shu'ba one time.
		
00:54:49 --> 00:54:51
			So alhamdulillah, our people at the beginning were
		
00:54:51 --> 00:54:53
			kind of confused, but then they got used
		
00:54:53 --> 00:54:53
			to it.
		
00:54:53 --> 00:54:56
			So no one corrects the imam anymore, alhamdulillah.
		
00:54:56 --> 00:54:58
			Sometimes too extreme that even when he makes
		
00:54:58 --> 00:54:59
			a mistake, no one corrects him anymore.
		
00:55:01 --> 00:55:02
			Because we don't know if it's a qiraat
		
00:55:02 --> 00:55:03
			or otherwise, right?
		
00:55:03 --> 00:55:05
			But yeah, there are different also narrations.
		
00:55:06 --> 00:55:07
			So we know that when you hear the
		
00:55:07 --> 00:55:09
			imam recite something that might be a different
		
00:55:09 --> 00:55:12
			vowel, or fatha or dhamma or kasra was
		
00:55:12 --> 00:55:14
			pronounced differently, it might be a different qiraat
		
00:55:14 --> 00:55:15
			or different riwayah.
		
00:55:18 --> 00:55:20
			Who are these major reciters of the Qur
		
00:55:20 --> 00:55:21
			'an or the major ones?
		
00:55:21 --> 00:55:24
			These are now the name of the sub
		
00:55:24 --> 00:55:26
			-narrators of the qurra, I would say.
		
00:55:26 --> 00:55:28
			So you look at them insha'Allah wa
		
00:55:28 --> 00:55:30
			ta'ala, and you will see depends on
		
00:55:30 --> 00:55:32
			the specific geographical region, there is a popularity
		
00:55:32 --> 00:55:33
			of specific qiraat.
		
00:55:33 --> 00:55:36
			So usually, usually the most famous one, like
		
00:55:36 --> 00:55:39
			I said, is the one recited by Asim.
		
00:55:41 --> 00:55:46
			And in North Africa, the predominant one is
		
00:55:46 --> 00:55:48
			Warsh An-Nafi.
		
00:55:48 --> 00:55:51
			And then they have also Qaloon somewhere in
		
00:55:51 --> 00:55:53
			Sudan in the south, and the east actually
		
00:55:53 --> 00:55:54
			African as well too.
		
00:55:55 --> 00:55:57
			And subhanAllah, different reciters, different qiraat obviously.
		
00:55:58 --> 00:56:00
			Again, what made one popular more than the
		
00:56:00 --> 00:56:00
			other one?
		
00:56:01 --> 00:56:03
			Most of it is how easy, how simple,
		
00:56:03 --> 00:56:05
			and also the politics that push certain qiraat
		
00:56:05 --> 00:56:06
			over the other ones.
		
00:56:09 --> 00:56:11
			Now, if you guys need to know more
		
00:56:11 --> 00:56:15
			about this, ask our beautiful Qari Isa here
		
00:56:15 --> 00:56:15
			insha'Allah.
		
00:56:15 --> 00:56:16
			He can help you with that, bismillah azza
		
00:56:16 --> 00:56:17
			wa jal.
		
00:56:21 --> 00:56:23
			All right, any question?
		
00:56:25 --> 00:56:25
			Yes.
		
00:56:26 --> 00:56:28
			The qiraat are separate from the huroof.
		
00:56:30 --> 00:56:32
			What makes them different?
		
00:56:32 --> 00:56:33
			It's just like saying, you know, when you
		
00:56:33 --> 00:56:35
			speak English, like you speak English here, for
		
00:56:35 --> 00:56:37
			example, in this area.
		
00:56:37 --> 00:56:39
			Let's say London, for example.
		
00:56:39 --> 00:56:41
			The people in the east and the south
		
00:56:41 --> 00:56:43
			and the west and central London, they speak
		
00:56:43 --> 00:56:45
			English, but with different pronunciations, right?
		
00:56:45 --> 00:56:46
			Don't they?
		
00:56:46 --> 00:56:48
			And that's what I learned from the cab
		
00:56:48 --> 00:56:49
			drivers.
		
00:56:50 --> 00:56:52
			Everybody was from London, but speaks different accents.
		
00:56:53 --> 00:56:55
			The exact same thing with the qiraat.
		
00:56:58 --> 00:56:59
			How were they formed?
		
00:57:00 --> 00:57:03
			Now, we know that's from the Prophet ﷺ
		
00:57:03 --> 00:57:03
			approval.
		
00:57:04 --> 00:57:06
			Now, there's a lot of debate actually on,
		
00:57:06 --> 00:57:07
			did the Prophet ﷺ recite the Qur'an
		
00:57:07 --> 00:57:10
			in different seven qiraat and different huroof?
		
00:57:10 --> 00:57:11
			Like, how many times did he recite the
		
00:57:11 --> 00:57:11
			Qur'an then?
		
00:57:12 --> 00:57:13
			In all these sounds?
		
00:57:13 --> 00:57:14
			And he changed every single word?
		
00:57:15 --> 00:57:17
			But no one says that actually among the
		
00:57:17 --> 00:57:17
			ulema.
		
00:57:17 --> 00:57:20
			Instead, the Prophet ﷺ, he recited the qiraat
		
00:57:20 --> 00:57:22
			based on the general rules of the qiraat.
		
00:57:23 --> 00:57:25
			And then when the people recite to him,
		
00:57:25 --> 00:57:26
			he would say, you're correct, you're correct.
		
00:57:27 --> 00:57:29
			Based on the original dialect of their language.
		
00:57:30 --> 00:57:30
			That's all.
		
00:57:32 --> 00:57:33
			Any other question?
		
00:57:34 --> 00:57:34
			Not being preserved.
		
00:57:35 --> 00:57:38
			Yes, that's some of the orientalist claims.
		
00:57:39 --> 00:57:40
			Sometimes they do that.
		
00:57:40 --> 00:57:41
			They say that.
		
00:57:41 --> 00:57:41
			They say, look, wait a minute.
		
00:57:41 --> 00:57:42
			I mean, you guys, the Qur'an was
		
00:57:42 --> 00:57:45
			revealed on seven huroof.
		
00:57:45 --> 00:57:45
			Where are they?
		
00:57:45 --> 00:57:47
			How do you claim that it was actually
		
00:57:47 --> 00:57:48
			preserved?
		
00:57:48 --> 00:57:50
			Well, we're going to talk about preservation of
		
00:57:50 --> 00:57:52
			the Qur'an tomorrow, inshallah, morning.
		
00:57:52 --> 00:57:54
			So one of the claims, of course, is
		
00:57:54 --> 00:57:55
			that the Qur'an was not preserved because
		
00:57:55 --> 00:57:56
			of that.
		
00:57:56 --> 00:57:58
			But when Allah ﷻ promised to preserve the
		
00:57:58 --> 00:58:00
			Qur'an, He didn't promise to preserve all
		
00:58:00 --> 00:58:02
			the huroof of the Qur'an, the dialects
		
00:58:02 --> 00:58:02
			of the Qur'an.
		
00:58:02 --> 00:58:03
			He preserved the Qur'an.
		
00:58:03 --> 00:58:04
			And it is here, alhamdulillah.
		
00:58:05 --> 00:58:06
			So the promise has been fulfilled already.
		
00:58:07 --> 00:58:08
			So to claim that what are the other
		
00:58:08 --> 00:58:11
			huroof, it's irrelevant right now because they're not
		
00:58:11 --> 00:58:12
			necessarily being spoken anymore.
		
00:58:13 --> 00:58:16
			And everybody today, regardless of their language, if
		
00:58:16 --> 00:58:17
			they learn the Qur'an, they will understand
		
00:58:17 --> 00:58:20
			it just like everybody else.
		
00:58:20 --> 00:58:22
			So alhamdulillah, it's preserved and it's protected.
		
00:58:23 --> 00:58:24
			But we're going to talk more about this
		
00:58:24 --> 00:58:24
			later, inshallah.