Yaser Birjas – Unlocking The Language Of The Quran
AI: Summary ©
The speakers emphasize the importance of learning and shaping one's life to fulfill the command of Allah, as it is crucial for personal growth and development. The history and language of the Qur Qoudjo and the Arabic Qauq, along with the insha' culture and unique language of the people are discussed, along with the insha' culture and unique language of the people. The language of the people and its unique characteristics are also mentioned.
AI: Summary ©
So who can tell me what is the
Quran?
Yes to the speech of Allah Sent to
the Prophet Muhammad sallallahu alayhi wa sallam through
Jibreel alayhis salam over 23 years So with
a Fatiha and end with Surat An-Nas
It's a miracle Okay, and it's in Spanish
language Arabic language, right?
It's the one in the Arabic language Mut
'abbidun bi tilawatihi as well.
That's an act of worship.
Just reading it is an act of worship
as well, too So that's what they find
the Quran again This definition is a technical
definition that was made by other ulema Some
ulema they expand on it.
Some they kind of like make it shorter
and smaller So it depends on perspective or
the one who tried to define the Quran
from Ahlus Sunnah wal Jama'ah We believe
when we say it's Kalamullah.
What does it mean to say Kalamullah?
What does it mean exactly?
When you say the Quran is Kalamullah.
What does it mean exactly?
When you say speech of Allah subhanahu wa
ta'ala Yes, ajma'ah Somebody else.
Yes The spoken word of Allah subhanahu wa
ta'ala.
Explain that He spoke it subhanahu wa ta
'ala.
The Kalam wrote all of this.
When we say he spoke subhanahu wa ta
'ala.
How?
We don't know how.
We don't know how.
So this is in a manner that suits
his majesty, right?
The spoken words of Allah subhanahu wa ta
'ala.
What is so special about the Quran being
the spoken word of Allah azza wa jal?
It is a technical Definition of the spoken
word here.
Anyone knows or remembers?
Just a side Okay It's not created It's
an attribute of Allah.
So in this sense, it means it's what?
It's eternal in that sense.
Uh-huh Okay, now in terms of the
linguistic there is something unique about the language
of the Quran.
Linguistics of the Quran.
We say the Quran is considered what?
And not just in the Arabic, it's a
it's an oral revelation.
What does it mean exactly when I say
it's an oral revelation?
Not a matter of tawatur.
No, okay Everything was transmitted.
Whatever Allah subhanahu wa ta'ala spoke is
what transmitted as is including the imperative verbs
such as Qul.
Tell them.
Let them know.
So when Allah subhanahu wa ta'ala is
telling the Prophet sallallahu alayhi wa sallam telling
Jibreel Qul, tell them.
The Prophet sallallahu alayhi wa sallam, he receives
that as is and Transmits that to us
as is exactly.
So he's not sending the meaning of the
Quran.
He's sending what?
The actual text and oral revelation of the
Quran itself.
That what tells us what that makes it
actually an oral revelation.
So he's not sending us the meaning of
what Allah subhanahu wa ta'ala is commanding
him.
No, he's transmitting the exact command as it
was pronounced by Allah subhanahu wa ta'ala
in a manner that suits his majesty, in
a manner that suits his majesty.
Then we talked about the beginning of the
revelation.
We talked about the society when it was
revealed, how it looked like in the Meccan
society, the Arab society, the world around them.
And we realized how bad the situation was,
that how badly the people really needed a
divine revelation from Allah subhanahu wa ta'ala.
And we made the parallel with our time.
And that parallel is to understand that our
time today is almost as bad as it
was back then in Jama'a.
So the people today, wallahi, there is so
much in need of the guidance of the
Quran.
And you are now the carriers.
You need to have the qualities of the
one who brought the Quran to us, for
people to believe and follow insha'allah tabaraka
wa ta'ala.
Then before we go to what we discussed
last time, I have a few questions for
you.
We need to discuss together insha'allah azza
wa jal.
The first question, the first question here, how
did the messenger of Allah react to the
first revelation?
How did the messenger of Allah react to
the first revelation?
I want to discuss this with your neighbor
next to you.
Discuss that in one minute insha'allah ta
'ala.
Reflect on it.
Try to see what happened and reflect on
it from your own perspective.
So how did the Prophet sallallahu alayhi wa
sallam react to the revelation of the Quran?
By the way, yes, I want to hear
from the sister side this time because I
haven't heard from you guys.
I mean, you know the story, right?
We spoke briefly about it yesterday.
So I want to hear from you.
Yes.
Say it again.
He was frightened.
He didn't know what was going on.
Uh-huh.
Do you think it was justified?
Those feelings were justified?
Like, you know, to be so scared but
to that level?
Of course it was.
There's no doubt about it.
And there was some incident we didn't talk
about.
The Prophet sallallahu alayhi wa sallam got to
the point where he even he wasn't sure
what was happening to him.
He was so confused about it that he
was actually about to hurt himself.
Like there was some incidents when he was
gonna come in closer to the cliff to
throw himself.
Like he's just kind of like he's losing
his mind.
But Jibreel appeared to him in the horizon
and told him, Muhammad anta Rasulullah.
You're the messenger of Allah.
Kind of like give him assurance.
Sallallahu alayhi wa sallam.
What else do you guys have in mind?
Yes.
That's between the first and the second.
Between the first and the second, which is
coming inshallah to Allah, the first revelation, Iqra,
and then Ya ayyuhal muddathir.
Anything else that you guys have in terms
of reflections on the reaction of the Prophet
sallallahu alayhi wa sallam to it?
Yes?
Uh-huh.
His humility and his sincerity.
How so?
Like what we see these people these days,
these days basically some people they see some
dreams and they come out and say I'm
worthy, right?
And they start wearing, you know, green turbans
and walking around preaching to people that they're
the chosen ones by Allah azza wa jal.
And the Prophet sallallahu alayhi wa sallam he
was trying to run away from it because
he was so scared.
Sallallahu alayhi wa sallam on it.
Yes.
Hmm.
So he admitted his weakness in that moment.
What do we learn from this moment, that
the Prophet sallallahu alayhi wa sallam who was
illiterate, couldn't even read, but Allah still chose
him to be the messenger of Allah.
What do you learn from this?
For you, as a reflection, what does that
mean to you?
Huh?
It's a proof of Prophethood for him.
But for you, what do you learn from
this?
Yes.
True, I don't have that skill, but what
does it mean?
What does it mean?
What can I do then?
Yes.
True, because they said you fabricated that, right?
They would claim that you fabricated that, you're
a poet, you can do this thing.
That's about the Prophet's sense of credibility.
But to you personally, what's your reflection on
this matter here?
Yes.
Even if you don't have that skill for
it, what can you do with this?
With the help of Allah subhanahu wa ta
'ala, you can make miracles.
So even if you see that I'm not
a good speaker, for example, you can still
learn to be a good speaker.
I'm not a good debater.
You can still learn that if you want
to.
It's a skill that you can learn.
And the Prophet ﷺ chose a shepherd, a
desert man, someone who was in the mountains
at that moment, and he didn't even know
how to read and write.
And look what change he brought to the
world in 23 years, sallallahu alayhi wa sallam.
By the will of Allah and the help
of Allah subhanahu wa ta'ala, you guys
can make miracles, wallahi.
So stop doubting yourself and accept if Allah
put you in a certain position, you know
what?
I need to make the best out of
it inshallah and get the best for my
deen bindi Allah azza wa jalla.
Something to reflect on inshallah.
Next.
The second question.
How important do you believe, how important was
the role of Khadija in this encounter with
the Prophet ﷺ?
How important was really her role?
She was just kind of waiting for him
at home and she's helping with supplies when
he goes back again to the mountains.
But if you reflect on it, I want
you to reflect on this role of Khadija
radiallahu anha with your neighbor next to you
inshallah wa ta'ala.
How do you see the role of Khadija
was, how important it was at the first
encounter with Iqra?
Bismillah rabbika allathee khalaq.
Go ahead.
I want you to reflect with your neighbors
next to you.
What do you think the role of Khadija
was in this, in the first encounter?
And how important do you think that role
was?
I want to hear from you guys.
I want to hear from the guys first.
Let's see.
What do you think about the role of
the women in your lives?
Bismillah.
So what Khadija radiallahu anha did, it was
how she set standards for, if I can
say, all of the wives to come to
the Isha.
No, you're in trouble now already.
They're looking at this like, oh my god,
he dug his grave already right now.
Like she set the standard for all the
wives, right?
But the women are going to tell you
right now, well, can you be Muhammad first
like Abu al-Khadija?
Be that Muhammad first like Abu al-Khadija,
right?
Okay, but I agree with you.
Subhanallah, the home is extremely important for the
da'wah, wallahi.
Like it's so hard to be out there
in front of the people making yourself vulnerable
when you don't have, subhanallah, that safety at
home when you come back to it.
And when we compare the household of Nuh
alayhis salaam and the household of Lut alayhis
salaam and the household of Muhammad sallallahu alayhi
wa sallam, completely contrast, big contrast over here.
So that's how important it was for the
Prophet sallallahu alayhi wa sallam.
What else?
Yes, sister.
She gave him the comfort.
She gave him the assurance, right?
But did she know what she was putting
herself into?
Do you guys know what she was putting
herself through?
She knew it was going to be a
big challenge, right?
But she was up to the challenge.
What could maybe made her so, masha'allah,
so powerful, so strong that she was up
to that challenge?
She trusted him.
That's true, there's no doubt about it.
But also her personal qualities, like what?
She was a businesswoman.
She could calculate things, you know, differently.
Subhanallah, being such an educated in that fashion
can really can, supposed to make you strong
enough to make good calculations.
Unfortunately, these days, a lot of our, with
all due respect, many women, they only take
education as a backup plan if marriage fails
in their lives.
Not to empower them with the skill that,
by which they can face all the difficulties
of this life.
So that's something to reflect on as well
when it comes to Khadijah.
Anybody else who didn't hear from?
Yes.
So she gave him the space in the
first place to begin with.
And when he came running back, she didn't
say, why are you coming back?
Go back to your cave, right?
She said, come over here, let me take
care of you.
And I agree with you, subhanallah.
And that's a matter for us here to
reflect on.
Look, what tells us, for men specifically, if
you're just going to be always away from
home, just to be away from home is
one thing.
But when you're away from home for a
reason that your family understands, you'll get that
support when you come back again.
Like I know a lot of guys, they
play video games, you know, just to wind
down and kind of cool off.
And they spend forever in their own cave
at home.
And then when they come back home, they
expect their wife to be, so happy for
them.
And did you win?
All right.
So be careful with that.
I know one time in a presentation, a
sister, she came to me, she was complaining
about her husband's attachment to video games for
so much.
And I said to her, so why don't
you share the hobby?
Maybe you will enjoy time with it.
She said, I tried.
She said, what happened?
It went bad.
It was miserable.
I said, why?
She goes, he's a bitter loser.
Like she said, I tried to play with
him.
If I win the game, he says, no,
let's play again.
Let's play again.
I play.
I let him win.
He goes, you did this on purpose.
No, you don't have to play fair and
square.
So I can't win with him.
Whether I let him win or lose, it
just doesn't matter to him.
He said, I stopped playing with it because
we always fight over this issue.
So yeah, if you're just going to be
playing the game for the sake of the
game versus really, there's a reason for that,
that the family have.
My point I want to make is there's
a mutual understanding between a husband and wife.
There's a beautiful understanding.
Yes.
So the question is, could it possible be
that that Khadija had an influence from her
family's connection with Waraka that she had the
understanding of other faiths or maybe religion or
prophets and so on.
So when Muhammad came to tell her I
received this, she was willing to accept that
because of her cousin.
Now that's a possibility, but I don't know.
I don't know, but that's a possibility.
The fact is that she eventually, she sent
him to Waraka maybe because she knows about
him because he talks about these things.
Waraka talks about these things.
So you know what, my husband have seen
something.
I think Waraka will help with that inshallah.
But my point I wanted to make is
that the fact to keep in mind that
mutual understanding between a husband and wife is
so important to create a solid foundation for
the dawah scene.
Yes, sister, go ahead.
So she was never judgmental.
She was very understanding.
Tell me what happened, what happened, right?
But the Prophet ﷺ couldn't even speak.
He tells her, just cover me, cover me.
So she gave him the chance to calm
down and then she asked him what happened
and that's when the Prophet ﷺ told her
the story.
The third question I have for you inshallah
here, what made the Arabic language so special
for the last divine message?
If you think about the Arabic language, whether
you understand Arabic or not, know Arabic or
not, why do you think out of all
the languages of that time, remember there was
the Persian empire, there was the Roman empire,
and there was of course you know the
Egyptian empire at that time, the Persians in
Yemen, all these different empires and even the
Abyssinian as well too.
Out of all these unbelievable civilizations, Allah ﷻ
chose the language that chose the language of
the Bedouins to be the final language to
reveal His final message.
Why is that?
Talk to each other, bismillah.
Alright, let's hear from you guys.
Tell me, what do you see in the
Arabic language?
What do you see in the Arabic language
that made it the vessel of the final
divine message of Allah ﷻ?
Let's hear from you guys.
Come on, you must have some kind of
understanding of why the Qur'an was in
Arabic, yes?
So the Arabic language was so rich that
in one word you can give, you know,
a lot of meanings.
That requires two sentences, maybe in English or
other languages, to explain one single word.
Beautiful, yes.
So the Arabic language is a very poetic
language.
So when the Arab, when it came to
them, they were the poets of that time.
So basically it's something exquisite, right?
It had that beauty in itself, natural beauty,
yes.
So the Prophet was an Arab, so he
had to speak the language of his people
to deliver the message.
But why did Allah ﷻ choose that language,
choose that place and the Bedouins, to receive
the last message?
That's the question that we always ask ourselves.
Yes?
The oral tradition is important to them.
So it's easy for them to memorize.
Because it's easy to memorize, it's very poetic,
it's, you know, like being a Semitic language,
you're saying.
Like there were some revelations that came from
before, so it's nothing, it was easy, you
know, to accept another Semitic language because it
was, the Hebrew was Semitic, the Aramaic was
Semitic as well, and the Arabic, of course,
was in that realm.
I don't know how they were impressed with
the Arabs though, but I don't know about
them.
They were not impressed with the Arabs, yes,
that's true.
Go ahead.
Now, all the other previous messages came in
Hebrew and Aramaic, right, because it's within that
realm.
But this one, the final message, it broke
away from that.
Just like it broke from the line of
Ishaq to the line of Ismail.
That's a beautiful observation, that's very nice.
Any last observation from the sister side?
Yes.
Even though it was spoken by Bedouins.
Even though it was spoken by Bedouins, but
the language was so sophisticated, created by these
Bedouins.
And we're going to see how it was,
inshallah wa ta'ala.
Let's finish, inshallah wa ta'ala.
Last question for you, quickly, before we begin
our discussion.
What do you understand from making the first
revelation, the word Iqra?
I want you to discuss this with your
neighbor next to you.
Allah, subhanahu wa ta'ala, out of all
the words in the Arabic language, out of
all the principles and the concepts, He chose
what?
Iqra, read in the name of your Lord
who created.
What do you understand that Allah chose this
for?
Bismillah, go for it.
Okay, as-salamu alaykum.
Let's hear from you guys, quickly.
Let's hear from you.
The word Iqra, out of all the words,
out of all the principles, all the concepts
of any language in any human experience, Allah,
subhanahu wa ta'ala, chose to reveal to
the Prophet Muhammad, salallahu alayhi wa sallam, who
was completely illiterate, the word Iqra.
What do we learn from this?
Yes.
So it's about learning, you say.
It's about learning.
Why is that so important to us?
And the most important thing, learn about what?
To learn about what?
The most important thing.
Of course.
I mean, if you want to learn about
Him, you're going to have to read and
learn, right?
Beautiful.
What else?
Anybody else?
Yes, sister, go ahead.
So if Allah, subhanahu wa ta'ala, is
going to be sending a message, it has
to be beneficial to us.
And the most powerful, most beneficial source to
begin with is what?
Learning and reading.
Jazakallah khair.
Yes.
So it's basically telling you, look, back then
there were no phones, right?
And Allah is not going to speak to
you directly.
So read my message and reply to me
by, of course, the salah itself.
Beautiful.
Jazakallah khair.
It's a communication with Allah, azza wa jal.
Yes.
Actively by reading, instead of watching reels and
videos, right?
Because nowadays, most people, they want to learn
from what?
From seven second segments.
Like I learned from Shaykh so much, mashaAllah,
in these seven segments, mashaAllah, right?
But reading is basically, is much more active
learning than just listening or even watching a
video.
Jazakallah khair.
There is much more to it, inshaAllah wa
ta'ala.
But we want to continue with our discussion
for where we stopped last time.
So if you remember, we talked about the
divine inspiration in the form of the good
dream the Prophet ﷺ used to receive according
to Aisha radiallahu ta'ala.
The first part of the revelation he started
receiving comes in through good dreams.
Those good dreams are ru'ya s-sadiqa,
what we could call it today as deja
vu.
Like, you know, you see something and then
it becomes reality in front of your eyes.
This was more of preparing the Prophet ﷺ
to the visions he's going to start seeing.
Like he's going to like seeing things and
they become reality.
You remember sometimes you see something, you say,
oh my god, I think I saw this
before.
Wow, I remember this is happening, you know,
for me or to me.
So these are the deja vu moments and
also you would see dreams and they become
reality.
So that was the beginning in preparation for
the wahi.
Also in preparation for the wahi, Allah subhanahu
wa ta'ala made it easy for them
and more beloved to find, you know, seclusion.
So many, many people are very social beings,
right?
So you can't live without people.
You have to go socialize, you have to
be out, you have to do this, you
have to do that.
And other people, they love to spend time
with Allah subhanahu wa ta'ala.
Knowing that being alone doesn't necessarily mean you're
lonely.
Just like being with the people doesn't necessarily
mean that you're socializing.
You can be with thousands of people, you
feel lonely completely because there's no connection whatsoever.
And he, the Prophet ﷺ, he lost connection
with the people around him very much and
he started looking for that special connection with
Allah subhanahu wa ta'ala.
Now, the Prophet ﷺ used to go to
the Mount of Hira.
And again, we spoke about this yesterday.
If you guys remember, it's in the mountain
far away from Mecca.
I just, I have no idea how he
was able to find that cave ﷺ.
But if you learn something from this, what
is it that you learn from this dedication
to go all the way out there in
the desert, in the mountains, in a cave
that no one would even know where you
are?
What does that mean exactly?
Yes.
Being lonely is better than bad company.
That's a good way of looking at it.
But I have something else in my mind.
Yes.
Like take the distractions out so you clear
your mind and your heart to receive the
truth.
That's one way of looking at it.
But there's something else as well.
So kind of like seeing the bigger picture
by going away from everything that's taken away
from that.
But there's something else about the Prophet ﷺ.
I look at it from that perspective, which
is his absolute dedication and devotion to look
and to find the truth that he was
willing to cut himself off from everything and
go up to those mountains.
How bad you want to know the truth
yourself today.
How bad you would love to know the
truth.
Are you willing to take that sacrifice like
the Prophet ﷺ he did?
Like he was so bad looking for the
truth that he had to go out in
the mountains looking for a remote cave in
the top of that unbelievable, you know, difficult
and dangerous terrain just to sit down there,
nothing around him except the howling of the
winds and the sound of the animals probably
in the mountain up there and just that
beautiful, beautiful reflection seeing the reality of the
creation of Allah ﷻ.
So my major reflection for myself as well
really is if you would like to kind
of like savor the sweetness of guidance, the
sweetness of the truth, you have to really
look for it badly.
You have to feel the need for the
truth so badly to that level that you're
willing to go into the mountains to look
for the truth.
When it comes to you, it becomes so
sweet.
Yes, sister.
Beautiful.
So you say that the Prophet ﷺ he
went physically out there.
So for us right now, is it recommended
to go also to the mountains and stay
there?
The answer is no.
We've been given alhamdulillah something else, salah.
The salah is actually is our seclusion, especially
at night when everybody's sleeping, you wake up,
you stand up and you pray.
By the way, a lot of people when
they go Hajj al-Umrah, they go to
the mountain of Hira, mountain of Nur and
the cave of Hira and they will have
to visit this and pray to raka over
there and so on.
But for me, honestly, it's not necessary.
This is the truth.
I've never been up there, even though I
lived for years in Medina.
Why is that?
Why I don't need even to be there?
So the cave itself have no specific virtue
in itself.
It itself has absolutely no virtue in it.
Because if there was a virtue to it,
then the Prophet would keep going back again
there for it.
But it serves its purpose.
Once the purpose was served, the Prophet ﷺ
never went back again to that mountain.
Just to reflect on that.
But some of us, unfortunately, they always focus
on these rituals and focus on some of
these symbolism and we just attach ourselves to
it and makes us feel good spiritually, even
though it has absolutely no value in our
deen.
Other than the fact that that was where
the first revelation happened and took place.
And again, if it was a virtue for
it, the Sahaba would be flocking to that
place actually regularly.
Yes?
Islamic meditation?
Outside of Salah?
Okay.
I mean for a true believer, Salah and
Dhikr and Tasbeeh should be enough.
Like when you finish your Fardh Salah, you
sit down there and you make your Tasbeeh.
That's your halal yoga.
You kind of need to reflect and keep
your mind clear and focus on your Ibadah
and Allah ﷻ and do SubhanAllah, SubhanAllah, SubhanAllah.
Instead of humming something that you don't understand
what it is.
No, you're doing SubhanAllah, Alhamdulillah.
The Adhkar, this is actually where you start
to reflect.
Shaykh Sahib bin Taymiyyah used to spend his
time after Fajr until the sunrise reflecting because
for him that was the most important meal,
spiritual meal.
He goes, this is my spiritual meal.
If I don't take it every day, I
will not be able to be strong enough
to stand against the batil, the falsehood of
this life.
So yeah, if you guys start your day
always in the right way with Salah and
Ibadah and Ta'a and Dhikr, you can
move mountains throughout the day.
So if you have that Alhamdulillah on a
regular basis, you can imagine what you can
accomplish.
So we learn also about the Prophet ﷺ,
that support of Khadijah was of course, you
know, came as he was, that love mashaAllah
was anchored in his heart.
And that's why he said about her, I
was being blessed with the provision of her
love or the love of Khadijah.
And I don't know how many of you
have heard the debate between Shaykh Omar Sulaiman
and myself about love versus romance, right?
In Ramadan, Shaykh Omar claims that romance is
rizq, he said.
And I actually challenged him in Ramadan.
I said, no, it's not.
He said, look, you ruined my series.
I said, I don't care.
I said, look, I don't care, man.
I said, romance is not rizq.
Love is rizq.
But romance is a skill, which means anyone
can be romantic.
But love, it's in the hadith.
The Prophet ﷺ said about Khadijah, I've been
provided with that rizq, the rizq of her
love.
So yeah, that kind of connection between you
and the people of your household, it's so
important to solidify the ground for your da
'wah.
Although, again, we have other examples from the
Prophets like Nuh ﷺ and Lut, but they
still insisted and remained on that path.
But definitely, if you have a support of
the household, mashaAllah, it's unbelievable.
That's why when the Prophet ﷺ, he lost
Khadijah after the whole year, that three years
of the concentration camp in Sheikh Abi Talib,
when he lost her, he cried his eyes
out, salawatullah for her.
Why?
Because he said, she gave me this and
this and this.
He always reminded himself of the beautiful thing
that she provided for him during, of course,
his mission as being a great messenger of
Allah.
But let's begin right now talking about the
first revelation.
The first revelation, Iqra.
So now remember what happened.
The Prophet ﷺ was in that small cave,
living his life, knowing all the details of
the space and so on, trying to find
the answer to the existential question, what's the
meaning of this life?
Who am I?
And if there's any creator besides what these
people worship in Mecca?
And all of a sudden, this whole space
becomes so spacious.
That's all tiny space becomes so spacious, illuminated
with shining light and everything is bright.
And this man standing in front of him,
he said to him, read.
Iqra.
And the Prophet ﷺ, he's shocked.
What do I read?
I don't know how to read.
I'm not the person who knows how to
read or write.
Read.
And he starts squeezing him to make sure
that he's awake, that you know that you're
awake, you're not sleeping, not dreaming.
This is real.
He did that three times and then he
told him, Iqra, bismi rabbika alladhi khalaq, khalaq
al-insana min alaq, Iqra wa rabbuka al
-akram, alladhi allama bil-qalam, allama al-insana
ma lam ya'lam.
And then this man just disappeared.
This light just disappeared.
And he's back again to that small, tiny,
dark cave.
In that moment, the Prophet ﷺ freaks out.
He runs straight down the mountains, like we
said, then even looking back, running until he
arrived into the house, knocking on the door.
She opens the door for him.
He jumps into the bed and he's just
like, please zammiluni dathiruni, zammiluni, which means cover
me, cover me.
And she did.
And he was shivering ﷺ on him, calming
him down.
And then when he calmed down, she asked
him, what happened?
So he told her what he saw.
And he said to her ﷺ, qal, qal
wallahi laqad khashitu ala nafsi, I was so
scared for myself.
I was so scared for myself.
But that's when the brilliant Khadija ﷺ, she
gave one of the most beautiful answers in
a moment of difficulty like this.
Wallahi la yukhzikallahu abada.
She said, you know what?
No, no, no, no.
I swear to God, Allah will never disgrace
you.
That wasn't the time to condemn him for
what he has done.
I told you, you see, you've been out
there for too long.
That's what happens when you don't listen to
me.
No.
She said, qal la wallahi la yukhzikallahu abada.
Allah will never disgrace you.
And then she counted five qualities about the
Prophet ﷺ.
And I want you to reflect on these
five qualities.
He was known for this before he was
commissioned to the Prophethood.
And you can imagine what happened after he
became a Prophet ﷺ.
Qalat, innaka latasalu ar-rahm.
You maintain the tazaf kinship.
Watahmilul kal.
And you carry the burden of those who
are overwhelmed.
Wataksibul ma'doom.
And you bring hope for those who lost
all hope.
Bismillah.
Is that a revelation or something?
The message was so powerful that even the
tables wanted to come and hear it.
You guys are OK?
Alhamdulillah.
It's OK.
You can run to your wives.
OK.
Nothing else is going to come out of
this place.
So she said, wataqri al-dhaif.
And you're generous to the guest.
Watu'ino ala nawa'ib al-haq.
And you help against the atrocities of life.
So she mentions five things for him.
Number one, innaka latasalu ar-rahm.
You're good with your kinship, with your families.
No matter how difficult, how hard they were
against you, you still maintain the tazaf kinship.
Ask yourself how good your relationship with your
loved ones are.
Now, of course, even the Prophet ﷺ had
some strained relationship with people in his own
household, like Abu Lahab and others and so
on.
But still, overall, he was always being kind
to them.
Number two, qal.
Watahmilul kal, she said to him.
And you carry the burden of those who
are overwhelmed.
What does that mean here?
Like you don't wait for people to ask.
You go and help out.
When you see someone overwhelmed, you are just
volunteering your time to help them out.
When you see people are burdened and difficult,
you go and volunteer for that.
Just like what happened with Abu Talib, his
uncle.
When he saw him, he had 10 kids.
He took one of his kids, Ali ibn
Abu Talib, to raise him at home to
make it easy on him as well too.
Qal, wataksibul ma'dum.
Taksibul ma'dum, the literal translation is basically you
earn the destitute or the completely inexistent, which
means you revive the hope for those who
lost all hope.
You know when some people, they lose hope
completely from this life, from humanity, and sometimes
they go and they hurt themselves as a
result of that.
She said, you are the hope for those
who lose all hope.
And there are many stories we see in
the seerah when people even, they mock the
Prophet ﷺ by telling some of the people
looking for help, go to this man, he
might help you.
And he would ﷺ.
When these people, they lose all hope, like
the man who came with his business and
he was robbed by one of the elite
of Quraysh.
And then he was told, you know, go
talk to this man, he might help you
against them.
So the Prophet ﷺ, he volunteered, he went
to Abu Jahl's house and he knocked on
the door.
He goes, this man claimed that you owe
him money.
He goes, right now, just wait for me,
I'll just get you the money right now,
immediately.
So basically, the Prophet ﷺ always gives hope
to those who lose hope, yajamah.
Qal, watakurul daif, and you're generous to the
guests.
These guests back then, they were random people
come through the desert.
It's not like somebody you can, you know,
and they call you to say, hey, we're
coming.
No, these random people from the desert.
And he was the most generous ﷺ, as
we know from hadith, that he was the
most generous even in Ramadan, especially when Jibreel
comes to visit him and recite the Qur
'an with him.
And finally, qal watu'inu ala nawa'i
bilhaq, and you help against atrocities of life,
which is what we call today being the
first respondent.
Like you go, when there's a disaster, you're
the first person to respond to it.
And there's so many stories from the life
of the Prophet ﷺ to prove that for
us.
But all of this was Khadijah's perception of
her husband in that moment.
When he told her, I saw this, and
he said, khashito ala nafsi, she goes, look,
listen, whatever that is, I don't want to
know what that is.
But I know Allah ﷻ will never put
you to shame.
Allah will never disgrace you because you're a
good man.
And she, in that moment, gave him that
encouragement.
She gave him that support.
She said, look, whatever that is, I know
you're a good man because that's what you
do, and Allah will never disgrace someone who
has these qualities.
So brothers and sisters, we call these qualities
today the qualities of a humanitarian.
As Muslims, it's our job to really help
the world because that's what he was ﷺ,
rahmat al-'alameen, mercy to the world.
And the Prophet ﷺ said to us as
well, qal ahabbul nasi allah anfa'ahum linnas,
the most beloved people to Allah, the most
beneficial to others.
So if you think about it right now,
that's how the Prophet ﷺ used to be
before he became a prophet.
And then after that, you can imagine how
much more he started adding to this ﷺ.
So now, why iqra' bismi rabbika alladhi khalaq?
We learned from this, the ulema, they say,
it's because, like what the sisters mentioned earlier,
the importance of knowledge.
Allah ﷻ highlights the importance of knowledge because
what do we call the time before the
revelation was received?
Jahiliyyah, the time of ignorance.
So that ignorance needs to be removed, that
darkness needs to be removed.
How do you remove that?
With the light of knowledge.
And how do you receive that knowledge?
The first thing to do is iqra', read
in the name of your Lord who created,
iqra'.
And the ulema, they say, Allah ﷻ connected
read, reading, with the creation.
So iqra' bismi rabbika alladhi khalaq.
Meaning, read to learn about the one who
created you.
Like you are observing what?
The reality is what?
That this is created.
You see people are born, you see animals
are coming from the wombs of their mothers,
you see the procreation of life, that it
happens, all this creation.
So that's the first thing that we observe.
So Allah ﷻ says read to learn about
the one who created.
So that's the knowledge that we're looking for,
as an answer to the existential question, where
is this universe, where is this creation coming
from?
So that's now why iqra' with creation.
Some ulema, they say, reading also is not
just reading the written ayat, which means just
what's written in the masahib.
Also read the ayat that are all around
us, al-ayat al-mashhoodah, as we call
them.
So they are ayat al-maqru'ah and
ayat al-mashhoodah.
Al-ayat al-maqru'ah, the recited verses,
which is from the Qur'an, and ayat
al-mashhoodah, the observed signs.
And the observed signs are those we see
in the horizon, as Allah ﷻ commands in
the Qur'an, that you look in the
horizon to see the truth about Allah ﷻ
who created.
So Allah ﷻ is commanding us to read,
to understand the meaning of this creation, which
means knowledge is important and begins by reading.
I ask you, my dear brothers and sisters,
when was the last time you finished a
book from cover to cover?
I'm not talking about the Qur'an, besides
the Qur'an.
A book that you finished from cover to
cover, when was the last time you did
that?
During COVID maybe?
You know, when there's nothing else to do,
right?
No, but seriously, if you haven't read a
book recently from cover to cover, you're falling
short, you're falling behind big time on learning
something new.
Knowledge in this world is actually developing so
fast, rapidly, and it's developing in a huge
amount that if you don't keep up with
what's happening around you out there, you will
always fall short and fall behind in knowing
how to manage life and how to be
prepared for it.
I remember when I did my master's degree
actually many years back, more than a decade
ago, and one of the things that they
told us was, look, at that time, with
the technology of that time, they said knowledge
doubles, the amount of information, that's what they
said, the amount of information that is out
there for the public doubled every, say, almost
every, actually, 16 months, in every year and
a half, the amount of information would double
that is out there, and that was about
15 years ago.
Imagine today with the kind of technology we
have.
So maybe it doubles every few weeks probably
right now.
So yeah, if you're not reading, if you're
still reading a book that was written 15
years ago, that's outdated already, so you're going
to have to keep up your ilm and
your knowledge.
It's very important.
So the message of the Quran is eternal,
it's eternal, and even after all these years,
when it comes to the subject of knowledge,
it's the most powerful, most important thing in
our society that keeps communities advanced, cultures superior,
and you name it, it's all about knowledge.
So how much knowledge do you have?
And that knowledge is not just about Allah
subhanahu wa ta'ala, because Allah says afterwards,
which answers the existential question of where did
we come from, and he says, read in
the name of your Lord who is al
-akram.
Al-akram means the most generous.
The most generous meaning Allah subhanahu wa ta
'ala, he's not leaving you right now without
giving you that guidance, without giving you that
knowledge.
He is the most generous subhanahu wa ta
'ala.
So you owe him what?
For that generosity, you owe him what?
To worship him.
And look how many words in these five
verses includes knowledge.
So you have iqra, and you have iqra
again, you have allama, you have qalam, the
pen, and then allama al-insana ma lam
ya'lam.
Six times the words of knowledge, pen, were
mentioned in five verses.
Like in five verses, you have six times
the concept of knowledge was mentioned.
That's the emphasis of learning, and learning, and
learning jama'ah.
Never stop learning, and never stop reading.
That's the message we learn from this here.
So that was the first revelation.
So the Prophet ﷺ, he runs with this
revelation to Khadijah, and she takes him to
her cousin, Waraq ibn Nawfal.
Now Waraq ibn Nawfal tells the Prophet ﷺ,
when he heard the story, he goes, that
sounds exactly like, I swear it sounds exactly
the same revelation that was given to Musa.
And then he said something profound to him.
He said, I wish, I wish I would
be young, you know, when the time comes
and your people drive you out of your
hometown.
And the Prophet was shocked.
Because you talk about a tribal system, when
people, they value the bloodlines as the most
sacred thing of all things.
And for them, they're willing to die for
their own cousins, and own nephews, and their
own loved ones, and their own families.
So for the Prophet ﷺ to think that
his people will ever think about driving him
out of town, of his town, it's complete,
it's a blasphemy.
So he said to him, are they going
to drive me out of my own town?
Like they're going to kick me out?
He said to him something called, it's an
eternal thing.
He said, look.
No one ever brought to the people a
message similar to you, but they gained their
hostility.
What do we learn from this message?
We learn that the closer your message is
to the Qur'an and the Sunnah of
the Prophet ﷺ, the harder it gets on
you.
You want the people to accept you, and
just blend in and integrate?
What do you need to do?
Just go with the gravity.
Go with the people.
Just go with the gravity.
But if you want to stand out, and
be a loud liar, and make sure that
you do the right thing, you're going to
have to be challenged.
So, if you're doing the right thing, don't
expect things to be easy.
It's going to get really difficult.
But it's still worth it.
Then that's going to be worth it, inshallah.
So the Prophet was surprised and shocked with
that, but he realized, you know what?
It is going to happen, and he's going
to have to be prepared for it.
So that was the first revelation.
Then the revelation was interrupted for some time.
Some ulama, they say days, and some they
say weeks.
Some they say up to 40 days, or
40 months, actually.
But there was that interruption.
It was that time when the connection.
You know when you have the first connection,
you just always want to have the connection
to continue, and then they keep interrupting.
And the Prophet was very anxious, and he
was waiting for the next one.
What's going to happen?
And then he started feeling that he was
losing it, and that's when he wanted to
throw himself off the mountain, and then Jibreel
comes to him and says, don't do this.
You're going to be fine.
And then came the second revelation that came
to the Prophet, as Allah sent to him,
Oh, you covered up in your clothes.
Arise and warn all.
Revere your Lord alone.
Purify your garments.
Continue to shun idols.
Do not do a favor expecting more in
return to it.
And persevere for the sake of your Lord.
So that's the second revelation of the Qur
'an.
How much time was in between?
Again, some say days, weeks, or up to
four months, actually.
It was that time the Prophet ﷺ became
very anxious, so when the revelation came, he
was ready for it.
What's the difference between the first revelation and
the second revelation?
So the first revelation is about him, which
is about us as individuals.
Like, this is a message for you.
The second revelation is about the people, which
means in order for you to be able
to go out there and start giving da
'wah, what do you need to do?
First of all, take care of yourself.
You need to make sure that you're prepared,
you're ready, you know, you have the knowledge,
and you have the understanding, and you have
that truth that you've been looking for all
this time.
Then you go out.
Our ulama, they say the Prophet ﷺ, he
became a prophet by the revelation Iqra.
He was commissioned to the prophethood with Iqra,
but he became a messenger with Ya ayyuhal
muddathir.
He became a messenger with Ya ayyuhal muddathir.
What does it mean exactly?
So the prophet, I mean, it's a technical
definition, the difference between a prophet and a
messenger.
So some of the ulama, they say, the
messenger is the one who comes with a
new revelation, the one who comes with a
new message.
And the prophet, he just continues the message
that came from before, and he just brings
some amendments sometimes.
As an example of messengers, you have Dawood
ﷺ, because he received a zaboor.
Ibrahim ﷺ, Nuh ﷺ, Muhammad ﷺ, they're all
messengers.
And we have prophets like who?
Yahya ﷺ, you have Ayyub ﷺ, and other
actually prophets from Bani Israel.
So they only came to kind of lead
and amend some of the revelations that were
received by the messengers from before them.
So that's if you would like to make
that distinction.
Although many ulama, they say there is no
real distinction between a messenger and a prophet.
They're all the same in terms of their
reveal to Allah ﷻ or to give the
message.
Some, they say, a prophet was not required
to give the da'wah.
He was not required to give the da
'wah.
But the messenger is the one who was
supposed to go out there and give the
da'wah.
That's some technical definition, yes.
So Adam, was he a messenger or a
prophet?
Well, I mean, again, it's a technical definition
because he was the first man to give
the da'wah.
So you could call him being the messenger.
Well, the Prophet ﷺ, he mentioned himself to
being a prophet.
Did he mean by that the word prophet
to be a prophet or just basically someone
who was sent to the world then?
Allah ﷻ.
But he is definitely was sent to the
world and that world was his family and
his people after him ﷺ.
Now, so that's the first revelation.
The second revelation, like we said, the Prophet
ﷺ was commissioned to the message right now
and he was given the order to go
out there and start delivering the message.
So now, this is it.
But he was told what?
His message was what?
No more sleeping.
We're done right now.
You need to stop sleeping the night.
And since then, the Prophet ﷺ never ever
slept the whole night from that day.
You know, alhamdulillah, masha'Allah, we go to
sleep and we wake up after fajr.
Our excuse, alhamdulillah, sunnah, that if you oversleep,
you wake up and you pray your salah,
insha'Allah.
The Prophet ﷺ never slept the whole night
since that moment.
And most of us might say, alhamdulillah, I
do the same thing.
So I go to sleep at 1 a
.m. alhamdulillah rabbil alamin.
So I'm up until 1 a.m. What
are you doing though?
That's the big difference here.
So the Prophet ﷺ would go to sleep
after isha and he'd wake up sometime during
the night to do his tahajjud, salawatullahi wa
salamu alayh.
Again, fulfilling the command of Allah ﷻ.
Your job is to go out there and
warn the people, all of them.
Go and warn the people.
Glorify your Lord ﷻ.
Some ulama, they say it's a metaphor, not
necessarily a physical garment, but rather you means
your akhlaq, your manners, because that's also in
the Arabic expression, that's your cover, basically.
And he says, So all that kind of
nonsense of their worship, abandon that, stay away
from it.
Although he was away from it ﷺ, but
now it's been kind of emphasized that you're
right, stay away from it.
Stay away from it and you need to
call the people to stay away from it.
What's the point of bringing this ayah over
here?
If we say, for the physical garment, don't
do a favor expecting more in return for
it.
What do you guys understand from the very
first revelations of the Qur'an?
It gives really the clear message, it's about
Allah ﷻ, your relationship with Allah ﷻ, and
number two, relationship with who?
With the people.
From the very beginning, it's all about having
a sound relationship with Allah and a sound
relationship with the creation of Allah, with the
people.
Meaning, akhlaq and manners and morality and the
code of ethic is extremely, extremely important for
us as Muslims.
We talked yesterday about doing business with Muslims,
how people don't favor that because Muslims sometimes,
unfortunately, they're not the best people to deal
with and they cheat and blah, blah, blah.
And I hear you, but that's so sad
because of the early and first revelations of
the Qur'an, morality was emphasized on so
greatly.
We're going to see that when we talk
about Mecca and Medina.
Of all the commandments of Allah ﷻ to
us, morality and akhlaq were very important.
So, as an example of this, simply, when
you do a favor to somebody, don't expect
something in return.
Like sometimes you say, hey, you rub my
back, you scratch my back, I scratch your
back, right?
But if you're doing something, do it for
the sake of Allah.
That's what it means.
Allah says, when you do something, do it
for the sake of Allah and be sincere
about it.
A clear message that this path requires what?
Patience.
It's not going to be easy, so you
need to be prepared for that.
Okay, so we have actually about 10 minutes
and I want to see if you guys
want us to continue or you want to
leave it for Q&A.
Continue?
Bismillah.
Now, what about the last revelation?
Now, that's just a tangent from the main
topic here because we start with the beginning.
The last revelation of the Qur'an, there
is a big dispute among the ulema to
what was the last ayah that was revealed
in the Qur'an.
Imam al-Zarqani ﷺ in his book Manahil
al-Irfan, he counted different opinions down to
actually 10 different opinions about the last revelation
of the Qur'an.
He says there is no exclusive text from
the Prophet ﷺ to say this was the
final ayah.
So, how come we lost which one was
then?
Remember, the sahabah, they were not all around
the Prophet ﷺ in Medina.
Some, they live in the suburbs.
Some, they live in different places.
So, by the time the new revelation arrives,
maybe another one came after that.
So, by the time it gets to them,
for those who received that to be the
last when the Prophet ﷺ passed, they thought
that was the last thing we received.
So, when they say this was the last
thing that was received, maybe what they received
in that time.
So, that's why there's a difference of opinion.
So, the most popular one which was mentioned
in Surah Nasai is this ayah, the ayah
that precedes the longest ayah in the Qur
'an, which is ayat al-Din, the death.
And Allah ﷻ says over here, وَاتَّقُوا يَوْمًا
تُرْجَعُونَ فِيهِ لَا اللَّهِ ثُمَّ تُوَفَّى كُونَ فِي
نَفْسٍ مَّا كَسِبَتْ وَهُمْ لَا يَضْلَمُونَ And it
sounds very, very, very appropriate to be the
last revelation.
Very appropriate.
Because here it's just reminding, it summarizes the
entire mission.
وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ لَا اللَّهِ You need
to be aware of the day when you're
going to be returning back to Allah ﷻ.
As simple as that.
So how do you be prepared for that?
With taqwa.
What is taqwa?
All what you've been learning in your deen.
It's all about that.
ثُمَّ تُوَفَّى كُونَ فِي نَفْسٍ مَّا كَسِبَتْ And
you're going to be standing before your Lord,
which means on the Day of Judgment, and
you're going to be given your reward or
otherwise according to what you've earned in this
dunya.
Very simple message.
Another opinion says the following ayah was the
last one, which is ayat al-Din, which
makes, subhanAllah, financial transactions between people so important
that Allah ﷻ mentioned in the longest detailed
ayah you can imagine in the Qur'an.
It had to be detailed so long that
it became the longest ayah in the Qur
'an, ayat al-Din, when Allah ﷻ speaks
about the documentation of loans, when people borrow
from each other.
That's ayat al-Din.
Some ulama, they say the last was actually
surat al-Nasr, when the victory of Allah
ﷻ comes and the conquest comes to the
end of the surah.
However, some of them say, no, it's not
the last ayah.
It was actually the last surah that was
revealed in its entirety, like from the beginning
to the end as a full surah.
That was the last surah that was revealed
in its entirety, which is true to the
most popular opinion.
So there are other opinions which ayah was
the last, but this is the most appropriate
one, it speaks about the end of time
for you at least and how you need
to be prepared for.
Now, what is the language of the Qur
'an?
Are you doubting it right now?
Wait a minute.
Is there anything else?
Is that a trick question?
It's not a trick question.
The answer is clear.
It's in the Qur'an.
Allah ﷻ made it very clear to us
that the language of the Qur'an was
Arabic.
He said, We have revealed this Qur'an,
an Arabic Qur'an, very clear, so that
you have no excuse, so you understand it
very well.
You will comprehend it very well.
By the way, and that's something maybe in
tafsir comes later, but the Qur'an is
very specific about words and pronouns, which is
why we're going to explain this a little
bit details later.
It's very, very specific about pronouns and verbs.
So when Allah ﷻ speaks about each word
that has something to do with reflection and
understanding and comprehending, but it comes very appropriate
in that context.
So here, Allah ﷻ is telling the Arabs,
So what is the translation here for understand,
right?
If I say the word, what comes to
your mind?
Intellect.
Intellect, that's what we think about it.
So when it comes to intellect, how do
you describe someone who has good intellect?
What do you call them?
Smart, intelligent, right?
But that's actually a wrong translation.
It has nothing to do with intelligence.
Al-'aql in the Arabic language has nothing to
do with intelligence.
It has to do with understanding and comprehension,
which is why the very famous hadith that
when the Prophet ﷺ spoke about women, it's
very badly translated into deficient in intelligence.
And when I read that in English, it's
like, oh my, that's so awful, man.
Even the way it's read, it's so awful.
Because in Arabic, it has nothing to do
with intelligence.
Al-'aql is about comprehension and understanding, which is
very common between men and women.
There's always misunderstanding.
So like, look, we see things differently.
That's what it means.
But here it says, so that you might
comprehend and understand it properly.
So that tells us that from just reading
it, you'll be able to understand and comprehend
it.
Simple language, the Arab were able to understand.
And you heard it from Sheikh Abu Isa
yesterday, when he talked about how the ulama,
they divide the words of the Qur'an
and the ayat of the Qur'an.
The one category they say, a Qur'an
that is understood by those who spoke the
Arabic language.
And there was a Qur'an that was
understood by those who have the ilm, special
ilm of it.
And there are those who are only exclusive
to Allah subhanahu wa ta'ala.
So there are different categories.
So the first category Allah speaks about over
here is the first category.
If you know how to speak Arabic, you
will be able to understand it.
As simple as that.
Now, what Arabic are we talking about a
jama'a?
Which Arabic we're talking about?
The Meccans spoke.
The Meccans spoke.
Now, what did really the Meccans speak a
jama'a?
Which Arabic do they speak?
Is it the one that we have today
in the fusha in our books?
Because if you look at the academic books
of our time, they don't use the same
word that we use in the Qur'an.
Like, where do you find in any other
book that use the word as'as?
It's mentioned in the Qur'an.
Where is that?
There are certain words in the Qur'an
were not actually in the academic language of
our time.
And even in the past as well too.
Which tells us that even the Arabic language,
you know, as a spoken language, it evolved.
But it was still anchored in the basics
of the Arabic language because the Qur'an
was the reason why the Arabic language was
preserved.
As Allah said in the Qur'an, We
sent you a book that will keep your
mention.
Like, will keep your mention.
Don't you understand?
Which means, Allah is telling the Arab, you're
nothing.
You're Bedouins.
You're nothing.
We're gonna keep your mention among the nations
forever because of this Qur'an.
Which is true.
People just flocking to read the language and
learn the Arabic language.
Why?
Because of the Qur'an.
Not because the Arab are, masha'Allah, the
fanciest people.
So therefore, it's something to comprehend.
The language in itself is chosen by Allah
subhanahu wa ta'ala.
So why was it Arabic?
Here Allah subhanahu wa ta'ala says, I'm
telling us the difference between being an Arabic
Qur'an or a'jami.
Like, are they equal?
You think they're the same?
Do you think they're gonna be the same?
The Arabic Qur'an and the translation of
the Qur'an, they're never the same.
So the Arabic language is very unique.
Why is it so unique?
So there are three things, insha'Allah wa
ta'ala.
We covered them.
We'll continue the discussion tonight.
I'm gonna take it to Shaykh Ammar's session
in the night insha'Allah wa ta'ala.
Just to let you know on the schedule.
I'll be taking his session in the night
insha'Allah wa ta'ala.
To continue the subject here.
So why Arabic?
There are three things we would like to
discuss insha'Allah wa ta'ala in the
next few slides.
Number one, it's the language of the people.
Very clear.
As Allah subhanahu wa ta'ala mentioned in
the Qur'an, that we have never sent
a messenger to any people but speak in
the language of his people.
Why?
To explain to them.
As simple as that.
Therefore, if you're gonna be giving khutbah al
-jumu'ah, which language should you speak?
British, right?
The language of the people.
Speak the language that people can understand.
But you go on the minbar on Friday
and you speak Arabic in front of a
thousand people who have no clue what you're
saying.
How is that even convenient, Jamal?
How is that even possible?
Why did the Prophet ﷺ speak Arabic on
the minbar?
Because everybody was Arab there.
Right?
So when you go to somewhere, you speak
the language of the people.
That's very important to speak the language of
the people.
So, sharib, the sound of it means what
to you?
Someone did something.
That's what it means.
Someone did something.
How would I know what he did?
Stripping the word from the excess letters to
go back to the trilateral root.
So what is the excess letter in sharib?
The a, the sound, the a.
Take it out, so you end up with
what?
Shin, ra, and ba.
Which is what?
Shariba.
Which means what?
To drink.
So that means, sharib means what?
The one who's drinking.
The one who's drinking.
So what does it mean when I say
mashroob?
What does it mean then?
Whatever that you're drunk.
Water, cookies, not cookies.
Drinks, whatever that is, right?
Some people inhale cookies, man.
But just what do you drink, right?
So you understand that.
If you really understand this, you realize how
mathematical the language is, and how factual, how
unique that language is.
And as a result, you can expand thousands
of words because of this.
That's why, that's why the literal, the roots
of the Arabic dictionary, that's actually in the
thousands.
One of the famous, famous dictionaries in the
classical Arabic dictionary by Ibn Mandur rahimahullah ta
'ala has more than 70,000, 70,000
roots.
Not words, roots.
And if every root you can derive tens
of words and someday go up to 100,
you can imagine now how expansive that language
is.
People, they describe things based on their feelings
as well.
Like, for example, the word hubb.
We talk about the word hubb, which means
what?
Love.
You all know that it means love, right?
However, the Arabs, when they want to express
love, they express love based on the mood,
based on the context, based on whatever that
is.
So that's why they're using tons of words
to express love in different, in different contexts.
So if they would like to talk about
tender love, what do we, what do they
use for that?
They use, no, they use actually mawadda.
Mawadda, kindness.
There's kindness in it.
If you want to talk about lust, they
talk about, they use the word ishq, for
example.
If you talk about being high with love,
they use huyam.
If there was about, you know, kind of
like being depressed because of it, tatayyum.
If they want to talk about, so there
are tons of words used to express love,
but in different contexts.
You can imagine how expansive the word, the
language has become.
That's why when the Qur'an came, there
was so easy to use words to describe
things because there are tons of words and
each one of them has the right beautiful
context for it.
We're going to explain that when we come
back, inshallah.
We have that actually coming next, inshallah, in
the sounds and the vowels.
So when we talk about this, basically, it's
a very interesting thing, like what he was
talking, describing here.
Even subhanAllah, how the words were chosen, how
the letters were chosen to be put together
to describe specific words.
An example for this quickly, for example, the
Arabic letters, each letter has a specific description,
a specific characteristic.
Like for example, if you've studied tajweed in
depth, you would know that aswat al-huroof,
the sounds of the letters are very profound.
So there is letter qaf is one of
the considered harf asti'la, a superior letter
and powerful letter.
As a result, any words in the Arabic
language that has qaf in it, it has
to reflect a meaning of power, strength, and
superiority.
Give me any word that has qaf in
it.
Al-qahira.
Al-qahira, Cairo?
Get out of here, man.
That's not even an Arabic actually name for
it.
It came from the way people before.
Al-qawwa.
Qawwa, which means power, right?
Qalb, heart.
Qur'an.
Qamar, the light of the moon.
Someone say something else.
Faqih.
What is that?
Are we using qaf or kaf here?
It's kaf.
You're talking about wakil?
No, that's kaf actually, not qaf.
Qahwa, coffee.
Right?
Qalam, right?
Qan, Qur'an.
So anything that has qaf has to have
the meaning of power.
We're going to say that and we'll come
back later, inshallah, tonight.
As-salamu alaykum wa rahmatullahi wa barakatuh.