TWE2 Class 5/3/25 Lesson 98.2 Al-Anfal 1-19 & Lesson 99 20-40 (12-23)

Summary

This comprehensive class session, held by AlHuda Taleem al Quran Weekend, focused on various aspects of Quranic studies. The lesson revolved around understanding Al-Anfal verses, exploring Islamic ethics around disputes, diving into grammar, and practical ways of incorporating the Prophet's Sunnah into daily life. The session emphasized listening for understanding, obeying Islamic teachings, and adopting the Sunnah for household harmony. The discussion enhanced understanding of prayer habits, effective communication, and Islamic law, alongside Arabic grammatical constructs using Ismul Isharah.

Highlights

• This lesson enhanced understanding of Al-Anfal 1-19 & 20-40, enlightening the spiritual depth of these verses 🌟.
• Focused discussions on disputes showed how to maintain peace and harmony according to Islamic teachings 🤝.
• Advanced grammar lessons on Ismul Isharah broadened Arabic language comprehension 🖊️.
• Valuable lessons were shared about integrating the Prophet's Sunnah into household routines for better family relationships 🏡.
• Practical tips on maintaining focus during prayers and balancing everyday tasks with spiritual commitments 📅.

Key Takeaways

• Engaging with Quranic verses can profoundly enhance one’s spiritual journey 📖.
• Understanding grammar in Quran helps deepen comprehension of text and context 🧠.
• Integrating Sunnah in daily tasks can lead to a harmonious life 🌟.
• Proper pronunciation and grammatical rules in Arabic are foundational in effective Quranic recitation 🎙️.
• Active listening and obedience are critical in faithfully following Islamic teachings 🕌.

Overview

The class kicked off with a profound exploration of Al-Anfal, steering discussions toward its spiritual insights. This session meticulously dissected verses 1 through 40, unlocking layers of meaning that resonate not just in spirit but in daily life applications. Engaging in these Quranic dialogues allowed attendees to extract moral and ethical wisdom, vital for personal growth and societal harmony.

Incorporating foundations from the Sunnah, the class gave practical advice on managing disputes, which is critical in upholding Islamic ethics. It delved into techniques for maintaining peace by reflecting on hadiths and the behaviors encouraged by the Prophet. This valuable discourse demonstrated how Islamic principles can foster more harmonious interactions at home and in communities.

To bridge the understanding of the text with linguistic competency, a segment was dedicated to grammar, focusing on Ismul Isharah. This grammar lesson provided tools not only for better Quranic comprehension but also for those aspiring to mastery in the Arabic language. This component was crucial in developing an appreciation for the intricacies of the Quran's language, ensuring participants could articulate and interpret with greater accuracy.

Chapters

• 00:00 - 06:00: Introduction and Opening Dua The chapter titled 'Introduction and Opening Dua' begins with the recitation of 'Allahbar. Allahbar.', which serves as the invocation or opening prayer. The phrase is repeated, marking the start of the text or session. The chapter likely introduces the themes and direction of the subsequent material, although the transcript does not provide further details beyond the opening dua.
• 06:00 - 62:00: Discussion on Quarreling and Behavior This chapter begins with a greeting and inquiry into the well-being of the attendees.
• 62:00 - 64:00: Class 5/3/25 Lesson 99 Introduction The chapter titled 'Class 5/3/25 Lesson 99 Introduction' begins with a greeting and expressions of gratitude, as indicated by the repeated use of 'Alhamdulillah,' meaning 'all praise is due to Allah.' The speaker acknowledges a break in the sessions and expresses the intention to resume the lessons. The overall tone is positive and hopeful as they are getting back to the lessons after some time.
• 64:00 - 86:00: Lesson 99 Ayah 37-40 Recitation and Explanation In this chapter, the focus is on a hadith narrated by Aisha, where the Prophet Muhammad (peace be upon him) stated that the most hated person to Allah is the one who is most quarrelsome among opponents. The emphasis is on reflection and understanding the negative impact of being argumentative and quarrelsome in disputes.
• 86:00 - 93:00: Lesson 100 Introduction and Ayah 41 The chapter discusses the traits of individuals who are quick to engage in arguments and disputes, often over minor issues. It highlights the behavior of being quarrelsome and aggressive, even when it is not necessary.
• 93:00 - 120:00: Explanation of Ayah 41-43 with Grammar Lessons This chapter discusses how some people twist words or take things out of context deliberately to provoke confrontation. Such individuals are described as disrespectful, as they do not consider others' perspectives even during conversations. The analysis likely includes a deeper examination of Ayahs 41-43, possibly with specific grammar lessons to understand the context better.
• 120:00 - 125:00: Allah's Assistance and Lesson 98.2 Introduction The chapter discusses the behavior of individuals who, despite knowing they are wrong, refuse to concede their position. They tend to interrupt others frequently, resist giving up their stance even when presented with evidence against it, and resort to raising their voice, using sarcasm, and making fun of others when they feel like they are losing an argument.
• 125:00 - 201:00: Lesson 98.2 Ayah 12-19 Recitation and Explanation The chapter discusses the qualities of a quarrelsome person, emphasizing that their objective is not to seek truth or solutions but to win arguments. It encourages self-reflection to identify and remove such negative traits from one's character, asking for Allah's help in this transformation.
• 201:00 - 290:00: Believers and Disbelievers, Obedience to Allah The chapter focuses on the attitude and characteristics of believers and disbelievers, emphasizing the importance of obedience to Allah. It discusses how some people may argue or dispute faith, and highlights the need for self-reflection to ensure one's qualities align with those of a true believer. The chapter warns about the consequences of possessing negative qualities that might align with disbelief.
• 290:00 - 300:00: Summary and Closing Dua The chapter delves into the consequences of negative interactions that result in people avoiding you, highlighting the significant impact this can have on personal and professional relationships. This avoidance can damage family ties, friendships, and professional relationships, urging the need to reflect on one's behavior to prevent these detrimental outcomes.
• 300:00 - 325:00: Break The chapter titled 'Break' discusses the consequences of certain negative behaviors. It highlights that while such behavior may induce fear in others, it does not garner true respect. People may describe such individuals as unreasonable or toxic. The narrative emphasizes the distinction between fear and respect, noting that even if people do not express it directly, they may harbor these negative sentiments.
• 325:00 - 387:00: Bukhari Hadiths on Congregational Prayer The chapter discusses Bukhari Hadiths related to the topic of congregational prayer, emphasizing that quarreling over religious issues is not indicative of emotional health.
• 387:00 - 445:00: Housework and Serving Family in Light of Sunnah This chapter discusses the concept of housework and serving the family in the light of Sunnah. It highlights the psychological and physical impact of constant confrontations and the distress they cause. Consistent arguments lead to increased anger, energy drain, frequent headaches, and potentially missing valuable opportunities. The discussion implies the importance of aligning one's actions with the teachings of Sunnah to foster harmony and reduce stress within family settings.
• 445:00 - 502:00: Grammar: Demonstrative Pronouns (Ismul Ishara) The chapter discusses the importance of building valuable friendships and family ties. It emphasizes the negative impact of being quarrelsome, pointing out that while one might win arguments, it often results in losing hearts and the truth in the process.

TWE2 Class 5/3/25 Lesson 98.2 Al-Anfal 1-19 & Lesson 99 20-40 (12-23) Transcription

• 00:00 - 00:30 Allahbar. Allahbar.
• 00:30 - 01:00 How's everyone doing? How was your
• 01:00 - 01:30 week? Alhamdulillah. Alhamdulillah. So, it's been a while, but let's inshallah get back to our lessons. Inshallah. Alhamdulillah. Doing well. Alhamdulillah for asking.
• 01:30 - 02:00 Okay. So if you all remember uh we were talking about disputes, arguments and so here's another hadith inshallah for us to reflect upon. So narrated Aisha the prophet sallallahu alaihi wasallam said the most hated person to Allah is the one who is most quarrelome of the opponents. Most quarrelome of the opponents. So subhan Allah when someone
• 02:00 - 02:30 is very uh quarrelome that means that they they have a habit to get into arguments. So they're very quick to engage in uh you know others into a into a dispute and a lot of times they're over you know very minor issues right very minor issues and so this person you know they're very aggressive even when it's not necessary
• 02:30 - 03:00 um they twist the words right or they take things out of context and this is only subhan Allah to provoke um confrontation. It's um and someone uh who is quarrelome is also someone who doesn't respect others. So even if they're having a conversation, they will
• 03:00 - 03:30 uh or you know maybe it's on different uh they have different points of view but they will interrupt the person a lot right so they don't um give up even when they know they're wrong right even though they can hear that they're wrong they see the evidence that they're wrong but they will not subhan Allah give up their position right and if they feel that they're losing then subhan Allah they start to raise their voice. They start using sarcasm. They start making fun of the
• 03:30 - 04:00 person that they're um you know having this dialogue with. And so, subhan Allah, this is something for us to you know reflect upon ourselves that Allah if I have any of these qualities, right, remove them from me, right? And so a person who is quarrelome, their goal isn't about, you know, finding a solution or getting to the truth of a matter. It's about winning the argument, right? It's about winning the
• 04:00 - 04:30 argument. Subhan Allah. Right? So has anyone ever come across a person like this? I hope that inshallah we are not such people. Yes. Yeah. Subhan Allah. So what are the consequences of such a person? That's something we should know as well, right? Because if we have these qualities, then perhaps we didn't realize, right? And so firstly, Subhan Allah. Yeah. Exactly.
• 04:30 - 05:00 People avoid you. Yes. People avoid you. People avoid getting into any kind of conversations with you. So basically, you're damaging relationships, right? So, subhan Allah, you can damage um family ties, other friendships, um even it could be professional um you know situations you could uh damage relationships, right? And so uh subhan Allah avoiding the
• 05:00 - 05:30 person would be um you know the end result of uh this type of behavior. And then of course um you know even though somebody may not say it to this person's face but they people will not have respect for them right they might fear them right they might fear them u but they won't truly respect them right and so someone may say this person's unreasonable they're toxic right because subhan Allah they don't
• 05:30 - 06:00 um you know they don't have a conversation to understand or to get to the truth. But only about it's only about winning for themselves right and then um such people do you think that they are emotionally healthy who are always subhan Allah quarreling over one thing or another? No. Right. Subhan Allah. So they are not emotionally healthy because
• 06:00 - 06:30 such type of um you know uh confrontations consistently it has to be a cause of anxiety and then their anger just gets worse and worse right it drains their energy um they'll often say they have a headache so subhan Allah um you know and then someone with this kind of habit they are most likely to miss opportunities as
• 06:30 - 07:00 well to create you know valuable friendships to create family ties you know lasting ties um and things like that. So subhan Allah these things only bring um difficulty for such a person right so someone who is quarrelome they might win some arguments but subhan Allah what do they lose in the process they lose hearts right they lose the truth they
• 07:00 - 07:30 lose peace yeah they lose friends they lose respect Yes. So at the end of the day, Subhan Allah, it's it's it's a loss. So temporarily, someone who quarrels a lot might feel that you know what, I'm winning. I won that argument, might feel good about themselves for a few minutes, but then subhan Allah, um they are they basically shut the
• 07:30 - 08:00 gates for Jenna, right? Because a person with this kind of attitude uh subhan Allah um is not going to win hearts is not going to win um the love of the prophet sallall alaihi wasallam or Allah subhana wa t'ala um they lose themselves always thinking what else to say or cause a fight. Yes. Subhan Allah. Yeah. Um unfortunately. Yeah. Because they're trying to challenge every
• 08:00 - 08:30 point, right? And they may think that they're very thorough and that they've, you know, you know, um, not missed a point, but subhan Allah, um, they're very frustrating to deal with, right? On the flip side though, it's an opportunity to help that person. They could be like that because of previous trauma. So if you're soft towards them, they might break their guard. Very good point. It's possible. Um, so then how are we going to um, approach this person is the question, right? So, um we see um if you approach
• 08:30 - 09:00 them in a um soft way, then you're going to maintain calmness, right? Yes. After they've calmed down. Absolutely. Um and um you're going to um make sure that um you know the language you use, right? the style you're speaking
• 09:00 - 09:30 in that all of these things um you know don't match theirs but match u you know what is uh the correct way to speak yeah approach them with wisdom body language is important right so some things to um keep in mind and may Allah you know make not make us among them um but if we are to deal with someone like this then it's
• 09:30 - 10:00 very important to know when to disengage right when to disengage and um to walk away in a you know in a polite way like where you just say um you know I don't think this is productive right now let's come back to this conversation right yes very true make dua for them make dua for them uh very very important uh subhan allah sometimes they are people who are um in our lives
• 10:00 - 10:30 and u make dua for them and the per people who have to um live with them as well. So inshallah may Allahh um make ease for everyone and enable us to inshallah correct ourselves. If we see this type of behavior, then that's something that you know it's a what not to do um point, right? If you see this in someone and you don't like it, then that that's a good way for you to, you know, keep a check on yourself and say, "Well, I
• 10:30 - 11:00 didn't like it when this person did this, so I'm going to inshallah make sure I don't do it." It comes from a place of arrogance. They think they're more smart, intelligent, or wealthier, so they know better. Yeah, it's possible. Or maybe they have a higher status in some way, right? So may Allah protect. So uh yes, so the most hated to Allah is the one who is most quarrelome of the opponent. So may Allahh you know um not write us among them. And we see that you know anything
• 11:00 - 11:30 that we don't like, anything that makes us uncomfortable, subhan Allah is something disliked by Allahh as well. So our dean is very very complete. Subhan Allah. And it is very um you know uh aware of people's emotions and um difficulties and subhan Allah and fixing all of these type of uh you know behaviors there's only right. So yes, if
• 11:30 - 12:00 someone did have these behav these habits and they fixed them and inshallah we hope that um Allah will repair their damaged um relationships as well. Okay. So it's never too late. Um seek forgiveness and inshallah um move forward. Okay. So let's um pass the mic to sister inshallah for your lesson.
• 12:00 - 12:30 Okay, let's
• 12:30 - 13:00 To everyone I would like to welcome you all to our session. How are all of you doing? Okay. In I hope you all are doing well. That's great. Mashallah. Okay. That's good. Mashallah. Alhamdulillah. Okay. So, alhamdulillah. So, we were on the end of our completion of lesson number 99. So, alhamdulillah we are a bit ahead but it's okay. Inshallah we
• 13:00 - 13:30 will be a little bit slower on lesson 100 because we will be completing uh some rules together. I'm doing well. Alhamdulillah everything is going well. So in I hope you all are ready and we'll begin with our and then in we'll go from there.
• 13:30 - 14:00 Okay, so um we have about four ayas left in this lesson. So we're going to start from ayah number 37.
• 14:00 - 14:30 Wi bis. Okay, you should be able to see it now inshallah. Please let me know.
• 14:30 - 15:00 Okay. So, let's go ahead to ia number 37. That's where we left off. Inshallah. Uh, now our first stop will be right over here. Okay. So, if we're stopping right here, then what do we have to do on the bath? Yes. Very good. Okay. So, in let's mark
• 15:00 - 15:30 that. Okay. Everybody's ready. Let's begin.
• 15:30 - 16:00 And then in we'll continue going forward. Jan
• 16:00 - 16:30 Hola. Okay, excellent everyone.
• 16:30 - 17:00 Okay, over here there's one rule that I would like you to look at a meme s followed by another meme in the next word. So what is the rule over here? Okay, sister is saying it's do you all agree with her? Yes, very good. Excellent. It is okay. So for we give it the same
• 17:00 - 17:30 amount of time that we would to a meme that has a sha or no that has a sha. Okay. And what is happening over here? This right here lamb sak followed by another lamb in the next word. Any thoughts? Complete merging. Very good. Sister kiran. Yes. Complete. Very good. And the merging is happening between uh what letters? What kind of letters are they? lamb and then another lamb. Yes, very good. Excellent. Uh the
• 17:30 - 18:00 same. Very good. And you can remember it from very good. Excellent. So basically the lamb will merge into the other lamb completely. So you will say right
• 18:00 - 18:30 Okay, that's a very good question. Inshallah, let's recite the ayah and then I'll talk about it.
• 18:30 - 19:00 Okay. Okay. And we'll move forward. Okay. So there was a very
• 19:00 - 19:30 um yes in let's go ahead and look at this one. This one uh the question is that how do we apply as we are merging. Okay. So for example here followed by the letter we are doing here and then we're also doing so so we have to make it nasally. So basically where uh when we are merging okay when we're merging the noon sorry
• 19:30 - 20:00 I'm just going to get the marker here when we're merging the let's say the noon with the yah right what happens to the sound they are you can say 50/50 right you you have you hear the yah and you also hear the noon do you agree or no um I mean again if you don't if you don't know that's fine as You don't have to respond. But what exactly are we doing when we're merging the noon with the yah, right? Um, you're hearing a bit
• 20:00 - 20:30 of the noon and you're also hearing a bit of the yah, right? But how is that happening? How is it technically are we applying that? So when we say e, right? E, where which uh where is our mouth going towards? Are we going to go to the sound of noon, the mrage of noon, or are we going to go to the mak of yah when we're merging? What do you all think? For example, when I'm saying when I'm merging, am I going to the mak of noon or am I going to the mak of
• 20:30 - 21:00 yah? In that will really help you. Okay. So, some of you are saying noon. Okay. Some of you are saying noon and some of you are saying I will go to the place of yah. Okay. So, let's look at uh first I'm going to try to go to the place of noon and then you tell me what you hear. Okay? And then I'm going to go to the place of the letter and then you tell me what you hear. Okay? So the first one is me going to the place of noon in okay and then the second one is e
• 21:00 - 21:30 e okay do you hear the difference? So, one is in. I'm going to the place of noon. And the other one is I'm going to the place of yah. E. E. Okay. Now, which one sounds a little bit more closer to the correct sound? In or e? The second one. Very good. But what's missing in my second sound? Uh, if I'm saying e e, right? E.
• 21:30 - 22:00 Uh, yes. The nasalization. So basically what will happen is so the so the correct way would be more the second way where I am actually instead of going to the place of noon and I'm saying in right in notice how it doesn't sound right but when I'm saying e e that sounds right now what's missing is the nasalization so I will go to the mrage of yah right which is the middle part of my tongue going upwards to the to the upper pallet right and then I will make
• 22:00 - 22:30 it nasally E okay so does that does that help inshallah like how to do it so what the key thing to note is that you're going to the maj of the letter yeah okay so that's important thing and then the the nasally part comes from the nose okay so if I'm looking at it this is my tongue it will go to the mak of the letter yah first and then I will use my nose for the nasalization start.
• 22:30 - 23:00 So sorry. Okay. And same thing will be done over here as well that I will go to I will say e e and then I will add the nasalization at the same time. It's happening at the same time. Okay. So it is a bit tricky. uh you need a bit of practice for this to get it you know happening at the same time because if I say e like I can't do it like halfway
• 23:00 - 23:30 the nasalization it has to be done at the same time okay so that's that okay so let's go ahead and look over here as well same thing uh goes over here if you look at this example here so what am I doing when I'm saying instead of saying right which would bear right where what should be oh perfect
• 23:30 - 24:00 sister I'm I'm glad okay again inshallah just we need a lot of practice me myself included to get it really well uh it really helps to listen to different recers as well to see how they're doing it um in terms of the application um now here what's happening when I'm saying what is going on with my mouth like how am I going to apply it over here? Any thoughts like what is going to be am I going to the articulation point
• 24:00 - 24:30 of the noon? Okay. Or am I going to go to the place of the letter wow where which is rounding my lips? Yes, I'm going to go to the place of uh the letter wow. Right. I'm going to say okay. Now I'm going to do this without nasalization first so it's more
• 24:30 - 25:00 clear. Okay. So here I'm trying to do it without nasalization. But as we know that the sound of noon is in here as well when I'm doing the merging. So then I have to also use my nose to bring in that nasalization. Okay. So you can hear that nasly sound in there and that comes from the nose not from the mouth. I mean a little bit does okay but that's that's a different discussion. Okay so there's
• 25:00 - 25:30 another question here. What's the difference between lamb meeting with lamb and me meeting am in the first sentence? Uh okay that's a good question. Okay. So, um what's the difference uh in in regards to what uh Sister Hana? Like what what kind of difference are you looking for in regards to do you think are you saying they're the same sister Hannah? Like I mean is that what you're understanding that they are essentially the same meaning and sim with right? Is
• 25:30 - 26:00 that what you're implying? If I can understand your question like you're saying that is there is there any difference between these two and I'm going to pose that question to all of you is there any difference between them because here we have a lamb with a sukun right and in the next word we have the same letter followed by you know with a hara and here me has a sukun right and
• 26:00 - 26:30 it's followed by another meme with a haraka in the next word okay so are they essentially the same or are they Not. Okay. But you could say the same for me that we skip it, right? Yes. So very good. Um you see like they are basically the same. It's the same rule, right? There is merging happening between the same letters. Okay. Uh now the reason why we classify this as a is because there's a lot of rules that are
• 26:30 - 27:00 pertaining to me sake in particular. Okay. So as you know there's three rules that come under me sak. Okay. Now in regards to lamb with the sugul there's really not that many um rules. So it's not separated you can say. Okay. So if you look at like the the big uh if you look at like for example a big category these both of these would fall under that definitely they're the same. They're the same type. you have one
• 27:00 - 27:30 letter that has a sukun and a same letter coming after it with a haraka in the next word. Okay, but the reason why this is classified as something different is because it's part of other rules as well that come under me rules in particular. Okay, does that make sense? I hope it it's just about categorization. Uh otherwise, if you look at it uh down to the bones, they are the same concept. Uh you have merging happening between the same letters, right? And yes, of course, there is here as well, right? And that's due to the
• 27:30 - 28:00 uh but in in regards to the concept right in terms of the concept they are the same. Okay does I hope that makes sense sister otherwise if it doesn't that's okay. Okay. So if we look at if we were to look at this could be used as an example as well. Okay. Uh yes and of course in terms of application there's no in right but I think the question is something different. It's not regarding the or the lack of. Okay. Um, this is just talking
• 28:00 - 28:30 about the concept of merging these letters. Okay. So, alhamdulillah. So, that was a great question as well. Okay. So, let's go ahead and recite this ayah. A ayah number 39. for
• 28:30 - 29:00 uh
• 29:00 - 29:30 Bel. Okay everyone, now we are on to our last ayah for lesson number 99.
• 29:30 - 30:00 Okay, excellent everyone. So,
• 30:00 - 30:30 alhamdulillah, uh you have completed um your lesson, lesson number 99. And now with that, inshallah, we're going to move on to our next lesson. Lesson number 100. Okay. Share. Okay. Alhamdulillah. So, lesson
• 30:30 - 31:00 number 100 and also your new J. Mashallah. So, I know we're a bit ahead in the recitation, but this one we probably won't finish this lesson. We'll just uh do like few ayats. Uh that's fine sisterh sister you can even use your mustf or you can just use the screen that you see in front of you okay if you don't have uh your j uh you can just use the musf that you use for recitation okay alhamdulillah so uh for for next one okay so this one has a little typo should not have this
• 31:00 - 31:30 apostrophe but verses 41 uh to 58 okay and we've already set the is and the bah so we'll just go on to ayah number 41. Continuing on now, here uh there are some rules that I would like you to look at inshallah. Okay. Here we have a meme sak followed by another meme with a so what is the rule here? Is it uh
• 31:30 - 32:00 okay sister Aisha I think you meant yes that is correct. Okay. So we have and then uh later here we have so here what type of rule is going to be applied here? Okay sisterh says sister sham. Okay sister very good. Excellent. Very good. So followed by the
• 32:00 - 32:30 letter B gives us okay. Uh so a lot of rules in this ayah. Okay. Uh so we just have to be careful and I feel like if we are marking the rules uh then it helps us to uh not miss them. Okay. Otherwise if like you know if I don't have anything here it could be that we missed an or especially like that tends to get missed very commonly.
• 32:30 - 33:00 Okay. So, let's begin. Are you all ready for lesson 100? Mashallah. And your Oh, found another. Yes. Very good. Here it is. Four counts. And what type of mud is this? What type of is Yes. Excellent. It is. Excellent.
• 33:00 - 33:30 Yes.
• 33:30 - 34:00 There is four counts over here is for pointing that out. Inshallah let's continue on. We're going to start from sorry okay so this will be heavy. Okay.
• 34:00 - 34:30 to
• 34:30 - 35:00 Wall.
• 35:00 - 35:30 Okay, everyone. Uh there's a there's a
• 35:30 - 36:00 question that what is this little wow over here? Um any idea what is the name of this mud? So anytime you're stretching any that is called a mud, right? So any type of stretch sister or sister
• 36:00 - 36:30 Michelle saying it is very good. And as you know there are some conditions for right let's quickly go over them if anybody remembers um we did them a lot of a long time ago um that the conditions for are three okay yes very good it should be third person singular and masculine. So if somebody can write them write write it down as 1 2 3 that would be really nice al
• 36:30 - 37:00 together. the third person singular and masculine. So this is a okay it comes with a not always but mostly it will come with a right so it's third person is singular and it is masculine okay very good and there's another condition as well that we talked about uh apart from the three conditions that there has to be a hara coming before and after it okay so has a fatha and the wow has a
• 37:00 - 37:30 fata as well okay so this would not be Okay everyone because why why is this not because it is stretched for two counts is it not then why is it not considered a natural mud because you're saying it's not natural why why is it not natural what's the reason what differentiates us from the natural mud okay so Rafa is saying that we won't stretch it if we stop
• 37:30 - 38:00 it do you agree with sister Rafia that when we are stopping here we say okay it is a pronoun well I mean what about h when in the female pronoun when we say h that's a pronoun too but I mean it's not masculine that's true so yes very good sister she agrees so notice that in in we are always going to stretch it uh so for example I will
• 38:00 - 38:30 look at If you look at here, um, I'm trying to find a here in this word, right? If I'm continuing, I'm going to stretch it for two counts. This one here. And if I'm going to stop on this word, I will again stretch it for two counts. Okay? I can't I can't remove it. So with the condition is that it it basically has no conditions. You have to
• 38:30 - 39:00 stop. You have to read it. Okay? There's no conditions whether you are going to only read it at in this in this situation or that situation. It's always going to be read. Doesn't matter which situation you are in. Uh however, in the case of there are conditions, okay? And you don't read it when you're stopping. Okay? So they don't they're not the same for that reason. Okay? And I mean there are other reasons too, but this is the major one.
• 39:00 - 39:30 Okay? Now let's look at the next ay. A ayia number 42. Now this one is uh is um a little bit interesting to read because there's different words that we're not really used to reading. So we just have to be very careful in the recitation of this one. Um sak followed by the letter ba. Yes. Very good. Very good sisterh. Very good. Inshallah. Let's talk about this as well. So what is this
• 39:30 - 40:00 rule here? First let's look at this one followed by the letter B. That's excellent. Okay. Very good. This is very good. And over here now what is going to be the rule
• 40:00 - 40:30 here for this one followed by the letter. Now normally we would do what rule on here? What rule would be applied? Uh are you sure it's the letter after everyone? So think about it. It would be yes. Right. Uh and you know what's interesting normally? Yes. I mean in general like you know whenever there's a followed by the you know we would do and but in this case this is an
• 40:30 - 41:00 exception exceptional word yes like for example there's other words there's this is going to bear we are going to read the clearly okay so this would you would it's called okay so we will read it as ad. And notice another way to recognize this as being an exceptional case is that it um the merging usually happens between
• 41:00 - 41:30 two separate words. For example, if you look here notice that the merging is happening between the last letter of one word and the first letter of the coming word, the next word. So it is between two separate words. here uh it's in the same word right and it was interesting uh just recently I have a little you know girl I teach and she read this as ad she actually did that so she she even
• 41:30 - 42:00 though she's been reading m a lot but still she because she just automatically thought this is here so it's very possible that we can also do this okay so just be so the one I would say helpful tip is that it is in same word this rule. So we don't apply it then. Okay. So let's go ahead and look at the next one. Next one will be the
• 42:00 - 42:30 same here. I'll remove this cuz it's very bulky looking. Okay. Okay. So let's go ahead inshallah. What is mudluck? Uh that's a very good question. I actually don't know what that means. If somebody knows, please let me know. I just have memorized the term itself. But in I can look into that. What is what does that mean? That's a great question. Okay. So let's go ahead and um
• 42:30 - 43:00 continue on. Come.
• 43:00 - 43:30 Okay, everyone. I hope that was okay for everybody. Okay, now let's go ahead and look at this rule here. Okay, so here what are we doing over
• 43:30 - 44:00 here followed by the letter? Uh we are going to Okay. Is it is it being dropped or is it being something else is being applied here? Yes, very good. The term that you want to use uh would be merging. Okay, we're merging these two letters. Okay, so like the way I like to describe it to my students is that we're blending it. Like we're putting in the blender and then the sound that's dominant would be which one? Dal
• 44:00 - 44:30 or? Yes. Excellent. Mah, it would be the letter T. Okay. So because again you can say it drop the dal but the thing is we're actually if you use the word merging that is more correct. Okay because essentially you're right we will drop the dal and read the but in terms of just the the rule it would be better if you say merge. Okay so you're putting it in the blender and you're merging them and then you get the letter. Okay. Yes. Excellent
• 44:30 - 45:00 sister Sham. And the rule here is going to be Jan is saying and yes it is sister May. Uh now I I did realize that this presentation is not uploaded uh regarding like so inshallah I will just put it up as a resource.
• 45:00 - 45:30 Okay, I appreciate that has mentioned I guess for the mud word. Okay, so what ends up happening is then we do we hear the sound of dal in this or do we just strictly hear the sound of ta? Very good. There's no sound of dal and it is only sound of ta. So what type of merging is this? Incomplete or complete merging then? Yes, excellent. It is complete merging
• 45:30 - 46:00 then. Okay, very well done.
• 46:00 - 46:30 Huh? Okay. everyone and uh let's look at some of the rules here followed by the letter what is the rule here and here
• 46:30 - 47:00 same word yes excellent it is right it is part of the noon and rules very good okay because we are changing the noon sound to the letter the sound of me yes inshallah let's uh let's complete the ayah in and then I'll come to that. Okay. So that way inshallah we don't
• 47:00 - 47:30 have a break in our recitation. Okay. So we're going to say okay
• 47:30 - 48:00 What?
• 48:00 - 48:30 in. Okay. Everyone, so uh so there was a question about merging. Okay, right here that what exactly is happening between the letter and the letter. Now here as we have seen it is right up followed by the letter in the next word is right now
• 48:30 - 49:00 what are what are we blending? Which two letter letters are we merging over here? What do you think? Please tell me the two letters we're merging here. Okay, very good. Sister Kdan is saying calf and lamb we're merging. Is it calf and lamb? Or if it's if it is you can let me know if you think it's something different. Tell me the two letters we're merging over here. Two letters. Sister Kan is saying calf and lamb. What do you all think? What two letters are we merging over here? Mr. Minha saying we're merging noon and lamb. Okay. So
• 49:00 - 49:30 sister Kan is saying calf and lamb. And then we have sister Minha saying it is noon and lamb. So Jinadia saying we're merging between calf and lamb. So now we have three letters in the play. Right? There is one group who's saying we're merging the letters calf and lamb and the other sisters or students are saying it is noon and lamb. So which one is it? Right? Which are the two letters that we're merging? Now remember whenever we're looking at
• 49:30 - 50:00 rules of any sak or rules okay the merging is happening between the sakin and the letter that's coming after it okay so I know it can look a little bit confusing but the merging is actually happening between these two letters okay it's not happening with the letter that is coming before the letter noon second okay so letter calf is is not being merged here. The question of
• 50:00 - 50:30 merging is happening between or not the question the action of merging is happening between the letters noon and the lamb. Okay, does that make sense? Okay, because I know it looks because the way we pronounce it, we say, right, we're saying so you might think, oh, well, it is it has to do with the letter G. Nope, not not not at all. Okay. Now, you might think, well, why what are we doing then? What are we
• 50:30 - 51:00 doing when we merge? So, so the two letters that we're going to put in the blender or the mixer are going to be noon and lamb. Okay. So, the letters I'm just going to use a space here. Noon and lamb are going to be put in the blender. Now, we're going to blend these two letters. And which sound will be dominant from the two? Any idea? There you go. It will be letter lamb. Excellent. Okay, I'm coming to that,
• 51:00 - 51:30 sister Nadia. I'm coming to that. Now, when we're putting them in the blender, right, which sound is dominant? It is the letter lamb. And what happens to the noon? It is completely merged into the letter lamb. Okay? Where we don't hear the noon at all. Okay? So, what happens? We are only hearing the sound of lamb. So you're saying okay so where did the sound of
• 51:30 - 52:00 noon go? What are you going to tell me? You're going to tell me well it is completely merged into the sound of lamb. Okay it's completely merged. So you don't hear it at all. Okay. Now if we were to look at over here okay if you would like okay somebody is saying oh mashallah you all are really amazing. There's a question but can you call it mutanis now uh if you look at their qualities are they are they from the
• 52:00 - 52:30 same articulation pointy for for it to be mutanis it has to be from the same articulation point different qualities right what is happening here and lamb are actually close in their mak so what type of merging would that be then it would be a different type of merging okay it is going to Okay. So there's a different there's another merging where they share similar characteristics and they share close proximation proximation to the to each
• 52:30 - 53:00 other. So they're why are they merging here? Because they're very close in their and their qualities as well. Okay. So I hope that makes sense. So it is not it is it is they're close they're close in their articulation point and they are close in their qualities. Oh no problem no problem. Again if you if you break down the actual words then it will help you to remember them. Okay. So if you would like if
• 53:00 - 53:30 every if the class is okay I can also do this one here. Uh and why this is going to have in it. Yes. No. Maybe. Yes. Okay. So again I'm going to break it down in a way where inshallah you can really see what's happening here. So now this is a good example because it has okay. So right so now look at this everybody here can be written as uh in
• 53:30 - 54:00 order to understand the sound like this thin like we can uh if you you can look at it like this or you can look at it like this. Okay, thin. Okay, just to understand. Again, you don't really write it like this, but just to see how you're pronouncing it. You're calling thin like this, right? And then after thin, you have the letter wow. Okay? You have the letter wow with a you can say a supunt coming after. Anyways, I won't put that in there. Now, what what are we
• 54:00 - 54:30 merging? Are we merging the tamar with the wow or are we merging the noon with the wow? Noon with wow. Okay. Very good. Excellent. Yes, that's correct. Sister Sister Maya. Okay. So, we are merging the sound of noon and wow together. We're putting those these two sounds in the blender. Okay. Not not the tamar everyone. Okay.
• 54:30 - 55:00 Not the not not the sound of ta. Okay. Now, when we're putting them in the blender, what happens to them? What type of sound are we getting? Now this is a question for all of you. What type of sound are we getting from these two when we put them put them in the blender? The noon and the wow. What do we get? What type of sound are we getting? Okay, the sound of wow. Just the sound of wow or are we also getting the sound of noon? Okay. Or some people are saying, "Okay, just the wa." Very good. We're getting both. Okay. So, we're actually getting both.
• 55:00 - 55:30 So, I'm going to put this the letter wow. Okay. And I'm going to put G on top. Okay. So it is wow with nasalization. So okay. So I will put the letter wow with on top because we are going to apply the from our nose. Okay. Now do you see do you see is this are we completely is this noon of sound the noon here
• 55:30 - 56:00 completely blended into the letter W completely or do we still hear the sound of noon? What do you think? Are we still are we hearing it or are we not hearing it? We are hearing it, right? So this is not complete merging then. This is incomplete merging. Okay? And it is like incomplete like you can say deficient as well. here because we're hearing the sound of noon and we're hearing the sound of wow then this is not complete merging here like it is over here in
• 56:00 - 56:30 this case and here this is complete merging this is complete merging this is incomplete merging because we are still hearing the sound of noon okay okay I hope in that that that makes sense to everybody this is a little bit more technical but I think mah you all are able yes exactly you are hearing the wow right you're going to hear the wow You're going to hear the sound of noon because uh because it's incomplete merging. That means that you're going to hear both sound. You're
• 56:30 - 57:00 going to hear the the noon and the wow. 50/50 you can say. So you're going to go to the mak of wow and you're going to use the sound of your you're going to use your nasal passage. Yes. Exactly. Very good. Sister Anamari is saying so there's in wow because of the noon. Absolutely. So see here we can't see the noon right in in when there's a tenwine we don't see the noon but there is a noon there right that's what we're merging we're merging the sound of the noon into the letter
• 57:00 - 57:30 wow we're not merging the sound we're not doing we're not merging the tamar into um into the wow okay does that make sense so that's why it's always the sound of noon that we are hearing like or merging that's why there is this rule here of noon and tenwin Because the tenu in the tenw there's a noon sak in there that we don't see but we pronounce yes yes there is sister
• 57:30 - 58:00 sisterna there's also complete merging in the letter mean and noon as well. So it's not it's not limited to just the letters lamb and okay. So if you look if you go into your um if you go into your portal and look at the rules of non sakina and tenwin rules uh you'll be able to see which letters have the nasalization and which don't okay or which letters have um complete merging and which don't. So I wish I can so show
• 58:00 - 58:30 you another example of complete merging for the letter noon and am because notice they'll have a sha on it. So that's also a sign for complete merging. Okay. In any case, inshallah we we'll continue on from ayah number 43 next week. Okay. So I hope this session was productive. Uh because we're ahead we can do all of this. Alhamdulillah. So inshallah I hope it helps you in terms of application like what are we doing exactly when we are applying or or
• 58:30 - 59:00 okay okay everyone in I will see you next week. Allah
• 59:00 - 59:30 Allahbar. Allahbar. Allah abandon
• 59:30 - 60:00 Allah.
• 60:00 - 60:30 Muhamad.
• 60:30 - 61:00 All my Americana.
• 61:00 - 61:30 Allahbar
• 61:30 - 62:00 Allah Allah abbar Allah
• 62:00 - 62:30 Allahbarb Allah abbar Allah abarhamed
• 62:30 - 63:00 I hope you all are doing well.
• 63:00 - 63:30 Inshallah. Inshallah. Today we will begin the from ayah number 12. So let's listen to the recitation of ayah 12 until the end of
• 63:30 - 64:00 the lesson and then let's begin.
• 64:00 - 64:30 Allah Yeah. Foreign
• 64:30 - 65:00 What do you
• 65:00 - 65:30 believe?
• 65:30 - 66:00 Foreman. Remember when your Lord inspired to the angels
• 66:00 - 66:30 that I am with you therefore strengthen those who have believed meaning in battle strengthen them be with them and support them. Now here Allah subhana t is mentioning the many uh different favors that he bestowed on the believers at the battle of Badr that led to their victory. Part
• 66:30 - 67:00 of these favors was what was mentioned earlier, the rain, uh the the drowsiness and also the good news that the angels will be present uh alongside them fighting the enemy and the fact that the prophet sallallahu alaihi wasallam was also promised victory over one of two groups. So all of these uh blessings that Allahh bestowed on the believers at the battle of Badr led them to their
• 67:00 - 67:30 extraordinary victory. So here Allahh says that Allahh did not just send the angels but he instructed them and as the angels were present in the battlefield Allah subhana wa ta'ala inspired to the angels directly revelation inspiration over here means and Allahh cast this into their
• 67:30 - 68:00 hearts that and what is it that Allahh inspired to the angels who were present at that that I am with you. And this shows us that the angels also cannot act on their own independently. The angels only do what Allah subhana t commands them to do. And the angels are only able to do what Allahh enables them to do.
• 68:00 - 68:30 So first of all Allahh assured them that I am with you meaning with my help with my assistance. Therefore your job is to make the believers firm from is firmness and stability and is to make someone else
• 68:30 - 69:00 firm. So O angels make the believers firm in battle. How? By fighting alongside them. How else? By giving them good news of victory and by inspiring good and positive thoughts. By inspiring them with courage against their enemy and by making them eager to do
• 69:00 - 69:30 jihad. You see, just as shan casts whispers into our heart to discourage us and make us afraid and make us think uh bad about Allah. Uh and shaitan tries to make us have suan any bad uh bad assumption. Uh the angels do the exact opposite. The angels inspire the believer with positive
• 69:30 - 70:00 thoughts, with courage. So at the battle of Badr specifically the angels were instructed to strengthen the believers. How? By literally fighting alongside them and also by inspiring good and positive thoughts. By inspiring them with courage and encouraging them to do jihad like for example there are times when you're doing something very difficult. uh for instance uh in the month of
• 70:00 - 70:30 Ramadan you are fasting all day and then you're probably very sleepdeprived but there's there's an excitement and eagerness that you feel to to pray and especially in the last 10 nights you you are physically exhausted but that that desire to stand in prayer that is coming from where that's the angels inspiring you encouraging you to stand up in prayer to pray a little bit more, to recite a
• 70:30 - 71:00 little bit more. This is so and this shows us that among the duties of the angels is to strengthen the believers in their trials. In ay 30 we learn that that indeed those who say our lord is Allah and then they become steadfast what happens the angels continue to descend
• 71:00 - 71:30 on them meaning every time the believers are in in some difficulty in some trial the angels descend on them and they say do not be afraid and do not be said. So to help the believers and to encourage them and to uh to to uh to inspire any positive thoughts, this is an angelic trait. So we should not be those who
• 71:30 - 72:00 discourage people in times of difficulty and tell them oh like like for example you find about someone who's unwell who has been diagnosed with a certain illness and you tell them yeah I know somebody who died of the same illness. No, don't don't uh kill their spirits. Be of those who support the believers in times of trial just like the angels do. So, and then Allahh
• 72:00 - 72:30 says I shall cast into the hearts of those who disbelieve terror. And this was another divine favor that Allahh granted to the believers at the battle of Badr. And remember that this is not limited to the time of the battle of Badr. But this this is uh a a a gift that Allahh has bestowed especially on the prophet sallallahu alaihi wasallam and uh and
• 72:30 - 73:00 the Muslim um inah ay 26. Allahh tells us about how when the came the different groups of of of disbelievers came to fight against the Muslims and they had laid a siege on Medina and that siege basically continued for a month. Allahh says Allah cast terror into the hearts of those who disbelieve and this was the mushri in ay
• 73:00 - 73:30 number two Allahh mentions the same thing with regard to the people of the book the Jews who were fighting the Muslims Allahh says Allah cast terror into their hearts and the prophet sallallahu alaihi wasallam that I have been supported with with with fear instilled into the hearts of my enemy from a distance of one month's
• 73:30 - 74:00 journey and he this is Allahh's special favor on the prophet sallallahu alaihi wasallam and the Muslim ummah that their enemy is afraid of them and this fear this terror is coming from where is it coming from the fact that the Muslims are very strong or very uh uh numerous or they have a lot of weapons. Uh no, this terror that is cast into the
• 74:00 - 74:30 hearts of those who disbelieve is coming from who Allah subhana t has has put it into their hearts. So even though they may be very well equipped, they may greatly outnumber the the Muslims, there will still be fear in their hearts. They will still be afraid. And he with the best of the of weapons and the and you know being uh great in their number there will still be fear in the hearts of those who disbelieve. And you see this for example in the battle of
• 74:30 - 75:00 Badr the Mushri were a thousand in number. They had all the weapons that they could bring. They had the numbers they had the fighters. They had the food. They had uh everything. And the Muslims, what did they have? Just 300 something in in number. And there was literally only one horse. Only one horse. Subhan Allah. So
• 75:00 - 75:30 how is it that the Mushri fled from the battlefield? Is it that the Muslims were all coming against them on their horses? No. The Muslims, majority of the Muslims were on foot. They they didn't even have armor to protect their bodies with because they didn't come for battle. They weren't wearing anything like chain mail on their bodies to to protect themselves. Subhan Allah. So how is it that the mushri fled from the battlefield? What happened? Why did they run away?
• 75:30 - 76:00 Because in the heart of the believer is courage. Why? Because a believer puts his trust in Allah. And in the heart of the disbeliever is terror, weakness. Why? Because a disbeliever puts his faith in who? In himself and in his weapons. And all of these are weak. And in this is encouragement for
• 76:00 - 76:30 the believers that you do not need to fear your enemy. When you are with Allah, you do not need to fear your enemy. And then Allahh says, so strike above the necks is the plural of and is the front of the neck. Okay?
• 76:30 - 77:00 any uh the part that is basically below the chin under the face. All right, the the the front of the neck. So above the neck means it it could mean different things. Some uh have said this means directly on the head. So means the heads. So strike them on the head. Okay. Or it can mean directly between the head
• 77:00 - 77:30 and the neck meaning the upper part of the neck means above the neck as in the upper part of the neck. Why? Because striking there leads to cutting the neck off the head off more quickly. Okay. So this is the second opinion. The third opinion is Shokani said the meaning is that the Mus the angels were permitted to strike the faces of of the
• 77:30 - 78:00 disbelievers. Okay. Of of the enemy. So above the neck means what? The face. All right. So three meanings the head or the upper part of the neck or the face. All right. What's the second thing they were told? And strike them in all banan. And if it is not possible to
• 78:00 - 78:30 directly strike on the head or the neck or the face, then what? Strike on every uh joint. Okay. Banan is the plural of the word banana. Okay, which means the joints of the body or the tips of the fingers. All right. Now, if the tips of the fingers like for example the hand, okay, is is cut off. Okay. Uh then what does that mean?
• 78:30 - 79:00 A person is in incapacitated. They're not able to fight anymore. Now, why uh two two questions? who is being told over here to strike the enemy uh on the heads and also the the fingertips or the uh or the joints of the body uh if when you look at the ayah at the beginning the angels are addressed right so Allahh is commanding
• 79:00 - 79:30 the angels all right and some say that yes the command is to the angels But through them actually the believers are being instructed. Okay. And yes, this is something that Allahh commanded the the angels to do in the battle of Badr. But then why is Allahh mentioning this over here? Because Allahh is teaching the believers as to how to fight. All right? And and the believers
• 79:30 - 80:00 are being instructed over here that yes, this is how you attack. But why is this being said? Why? Because angels are known to be peaceful, right? Angels, their presence is supposed to bring peace and comfort. And here the angels are being commanded to strike and kill and incapacitate, right? And also striking on the face technically is not
• 80:00 - 80:30 permissible. But in battle, Allahh commanded the angels to do that. And in Muhammad ay 27 we learn at the time of death also those who disbelieve the angels strike them on their faces and their backs. All right and also if you think about it in the heart of the believer is
• 80:30 - 81:00 compassion and killing someone goes against that compassionate nature of the believer. We are supposed to preserve and protect and honor life. So how can a believer kill another? You understand? Because striking someone on the head or the upper part of the neck means kill. All right? striking someone on on the tips of their uh you on on their
• 81:00 - 81:30 hands on their fingers means incapacitating them that they're never going to be able to uh you function properly. They're not going to be able to pick up a weapon and and and fight again. So th this is this is a huge step. I mean this is not something easy for for the believer to do. All right. So basically Allah subhana t is commanding the angels and the
• 81:30 - 82:00 believers over here that do not hesitate killing and incapacitating criminals because these people have come to kill you. They they have come over here in all their force. Why? To kill you to annihilate you. They had the option of going back but they chose war and even prior to the battle of Badr they have committed great atrocities
• 82:00 - 82:30 against you. So do not hesitate killing them. You're not committing a crime by killing such criminals. And then Allahh further explains that is because they have opposed Allah and his messenger. Why kill them? Why kill these people? Why incapacitate them? This is their crime. They have
• 82:30 - 83:00 come in direct opposition to Allah and his messenger sallallahu alaihi wasallam. And the word from uh is from all right which implies a confrontation where one party is on one side and the other stands in direct opposition. Okay. So these people have come in direct opposition to Allah and his messenger
• 83:00 - 83:30 sallallahu alaihi wasallam. They they have shown clear defiance. They have come in direct confrontation in they chose this and even prior to the battle of Badr they had not spared the Muslims any harm and how much oppression they committed that the Muslims migrated to Abisinia twice and then eventually they left Makkah for good. They went to Medina and even after the Muslims came
• 83:30 - 84:00 to Medina, what happened? The people of Makkah did not spare them any harm. On finding out that the caravan was safe, they could have returned to Makkah, but they insisted on fighting the Muslims. So, and whoever opposes Allah and his messenger sallallahu alaihi wasallam
• 84:00 - 84:30 then indeed Allah is severe in penalty then you're not going to show compassion to such people you're not going to say oh I feel bad attacking them I feel bad killing them no these people have come to come in direct opposition to Allah and his messenger and Allah is severe in penalty against such people so this ayah is showing us that the humiliating defeat that the disbeliever suffered on the day of the battle of was due to their direct opposition to
• 84:30 - 85:00 Allah and his messenger sallallahu alaihi wasallam. Allah saysum that oh you all. Now here Allahh is directly addressing the prophet sallallahu alaihi wasallam or any listener that oral can also be addressed to who? The mushri. Okay, that uh uh in in the first meaning we will understand this asum as in O
• 85:00 - 85:30 believers strike the enemy, kill the enemy that is the case and the other understanding would be as in the mushri are being addressed that that is yours. any the punishment that you were given, the humiliating defeat that you were given, how they were struck on their necks and on their hands, that is so therefore taste it. Meaning you
• 85:30 - 86:00 brought this upon yourselves. Therefore, taste the consequence of your own actions of your of your opposition to Allah and his messenger sallallahu alaihi wasallam. And this humiliation is not over. This is just in the because and the fact is that for the disbelievers is the punishment of the fire. Meaning a much greater punishment awaits them in the
• 86:00 - 86:30 hereafter. Then Allahh teaches the believers. Oh you who have believed when you meet those who disbelieve advancing for battle then then do not turn to them your backs in in flight meaning do not run away do not quit and flee. Now first of all Allahh tells us
• 86:30 - 87:00 about how he inspired the angels to strengthen those who believe in battle. And here Allahh is directly telling the believers that you must stand firm in battle. You cannot es you cannot run away. You cannot flee from the battlefield. Allahh says, "Oh you have believed from to meet
• 87:00 - 87:30 who? Those who disbelieve." When do you meet them? From means marching forward. Basically uh is meaning to draw close to someone uh little by little. Okay. From the same root zah is used for for a crawling
• 87:30 - 88:00 animal because an animal that crawls and it uh moves slowly little by little. Okay. And when an army is advancing, marching forward, then what does it look like? It looks like uh like a like a crawling creature that's that's moving forward slowly. Okay. Uh is when a child crawls on the
• 88:00 - 88:30 ground and is when an army advances slowly. Why slowly? Because uh when an army is large of course it's going to move forward gradually. So the meaning here is that when you are marching towards an enemy or an enemy is marching towards
• 88:30 - 89:00 you. Okay. any when the enemy stands before you in battle either you have marched to the enemy or the enemy has marched to you either way when you meet the enemy and you are standing before the enemy then then do not turn your backs to
• 89:00 - 89:30 them meaning do not turn towards them. The backs plural of any turning the back would mean that a person turns around and flees. Okay? Meaning you must stand firm and fight until the end. We learn about who when the prophet sallallahu
• 89:30 - 90:00 alaihi wasallam sent him as the leader of the Muslim army in the battle of Mut against the Christian Romans who was the was the leader. All right. And he was holding the flag and uh he's fighting as he's holding the flag. All right. And the purpose of holding the flag is that as long as a flag is up, the army knows where the leader is.
• 90:00 - 90:30 And the army knows that yes, we're we're we're fine. We continue to fight because our flag is up. So he was holding the flag in his right hand. And what happened? The Romans started to attack him directly. Okay? Because a flag means what? That basically I'm a target. So he's holding the flag and he was being targeted constantly to a point where his right hand uh was cut off. He was no longer able to hold the flag in
• 90:30 - 91:00 his right hand. So what did he do? He grabbed it with his left hand and he continued to hold the flag. Why? So that the Muslim army continues to fight. Now what happened? They the enemy continued to uh launch arrows at him until his and and uh throw different types of weapons at him until his his left hand also got cut off. So then what did he do? He held the
• 91:00 - 91:30 flag between his neck and torso. All right? And Abdullahbar who said that when they found his body, they saw over 80 arrows struck on his chest, meaning the front of his body and not a single thing on his back. Why? Because he never turned his
• 91:30 - 92:00 back. He never turned his back to the enemy. He kept facing the enemy. Over 80 arrows on his chest. You see, he his right arm was cut off. His left arm was cut off. And he did not run away. He did not give up. He did not turn his back. He held it to the best of his ability between his neck and his torso. With his chest, he's he's
• 92:00 - 92:30 trying to hold it. Subhan Allah. And he never fled from any battle. And he was so brave. He was so courageous and even in the battle of Mutah actually who when he was martyed and the prophet sallallahu alaihi wasallam had appointed multiple leaders all of them had been martyed and then
• 92:30 - 93:00 eventually who took lead. He came forward himself and he basically uh uh applied some war strategy and sla and and safely uh got out of there because uh the the enemy was uh you know in in the hundreds of thousands. Uh but he passed away on his bed and when he was uh close to his death he was saying that there is no
• 93:00 - 93:30 part of my body except that it is wounded and every part of my body has a cut a you know something that that it was the skin was pierced with and here I am dying on my head and he said, "Let the eyes of the cowards not find any rest." You those who are too afraid to fight in the way of Allah, let them not find any comfort. Let them not find any
• 93:30 - 94:00 rest. Subhan Allah. So listen attentively. Remember when is mentioned in the Quran, listen attentively. Why not? Because even if the entire nation were to gather together to harm you with something, they would not be able to do so except with what Allah has already decreed for you. So when you are facing the enemy,
• 94:00 - 94:30 then don't think about quitting and running away. Don't be afraid over there. When you face the enemy, then be firm. Go ahead and fight and remain firm. Don't turn back. Don't flee. There is no quitting. And this means that when you remain firm, then what's going to happen? Allahh's help will also come. Because as long as you remain
• 94:30 - 95:00 firm, what does that mean? The angels are there. Allahh's help is with you. And given that the ayah begins with This means that this instruction is applicable when in all times and in all circum and in all situations. Allahh says and whoever turns his back to them on such a day. Which day? That day.
• 95:00 - 95:30 Which day? The day of facing the enemy in battle. If anyone turns his back to the enemy, meaning fleas except in in two cases and then Allahh he mentions those two
• 95:30 - 96:00 cases then such a person has certainly returned with anger from Allah and his refuge is hell and wretched is the destination. So first of all, Allahh directly prohibits us that you cannot turn away from the enemy when you face them in battle. You cannot quit and run away. You cannot surrender. No. And and you cannot
• 96:00 - 96:30 flee. And here in verse 16, Allahh warns us that you cannot and if you do it then you will end up with wrath from Allah. Allah will be angry with you and there's jannam which means that it is a major sin to flee from the battlefield. Now here we see that Allahh mentions two exceptions and there's two cases two scenarios where showing your back to the
• 96:30 - 97:00 enemy in the battlefield is permissible. What are those two exceptions? The first is and the second is let's look at the first one from remember the word is to turn away uh any from from a straight direction.
• 97:00 - 97:30 and a person uh was facing a certain direction and then he turns away. Okay. So why is he turning away? For the purpose of battle meaning as a strategy for battle. So he turns away only to return to fight again. And he basically what is
• 97:30 - 98:00 he doing? shifting from one side to another on the battlefield. He's basically carrying out war tactics and he's he's trying to deceive the enemy. Okay? Like for example, uh a group of believers is fighting the enemy. All right? And as a war tactic, what do they do? They uh retreat. Okay? The basically deceiving the enemy that oh, we're running away.
• 98:00 - 98:30 We we are retreating. And what does the enemy do? The enemy chases that group of of fighters. All right? But as the enemy chases them, they're lured into a certain place or they're lured into a certain direction. All right? And then they're ambushed. Okay? So this is uh this is a war strategy. Uh we learn about the
• 98:30 - 99:00 under Norman Ibar who uh when he was leading the Muslim army against the Persians. So they had basically laid siege to the Persians and the Persians what were they doing? They were constantly shooting at the Muslims uh with arrows. Okay? And basically the Muslims were not able to make any progress and and an entire month had gone by. So then uh they came up with a
• 99:00 - 99:30 plan. The Muslims came up with a plan which was that they would attack. All right. And when uh they will be shot at with arrows, what will they do? They will pretend to retreat a little. And then what's going to happen? The Persians are going to attack more. And then they're going to pretend to retreat more. And basically the Persians will think
• 99:30 - 100:00 that, oh, we're about to chase them away like this. Let's get out of the fortresses. Let's get out of the walls and and uh fight them. Okay? And that's exactly what happened. They retreated little by little until basically they lured the Persians out and then they uh uh fought them openly. All right. You may have heard about how he was
• 100:00 - 100:30 called is who? The one who uh comes back and attacks. Okay. And he uh and he retreats and attacks and retreats and attacks. Retreats and attacks. Okay. So all right and this is a war strategy
• 100:30 - 101:00 that you flee as deception. Okay. In order to lure the enemy out or in order to lure the enemy to chase you and then as the enemy comes you ambush. Okay. The second exception is is from and is one who
• 101:00 - 101:30 uh one who draws back. Okay. Why? To join a to join another group. All right. Uh is basically when a snake uh draws back Okay. Uh and basically what's happening over here is that a person
• 101:30 - 102:00 retreats. Why? In order to regroup. So for example, imagine uh a believer is in a group of fighters, okay? And they're fighting together. And let's say he is the last one left. So when he is the last one left, what does he do? He retreats only to join another group of fighters. Why? In order to strengthen them and also
• 102:00 - 102:30 himself. Okay. So the first is one who turns away strategically and the other is one who uh withdraws. Why? For the purpose of regrouping. If someone turns away without any of the above reasons, then what is the outcome? If someone flees from the battlefield, what is the
• 102:30 - 103:00 outcome? Then such a person has returned with wrath from Allah. And this means that his fleeing from the battlefield will lead him into something much greater, much worse, much worse than what he fled from. Right? And he wanted to flee to save his life. Is he going to end up in safety? No. He's going to end up with the with the wrath of
• 103:00 - 103:30 Allah. And so this shows us that turning one's back in the battlefield is actually a major sin. And this command is not limited to the battle of Badr. This is a permanent ruling for all Muslims. And there's a number of a hadith that mention how uh fleeing from the battlefield is a major sin. In one hadith, the prophet sallallahu alaihi wasallam said, "Avoid the seven destructive sins." And among
• 103:30 - 104:00 the seven destructive sins is what? Turning one's back at the time of battle against the enemy. Why is it not permissible to flee? Because quitting shows what? Weakness. If one person gives up and runs away, what is he doing? He he is uh weakening his his his uh his uh companions.
• 104:00 - 104:30 they have one less person to to fight alongside them. Moreover, and he uh he is abandoning them and also he's setting a bad example. If one person flees, then what's going to happen? Others are also going to flee. And it shows that a person is afraid. Right? Such fear that is making him a coward. And the prophet sallallahu alaihi wasallam would seek refuge with Allah against cowardice. In every salah before the
• 104:30 - 105:00 salam the prophet sallallahu alaihi wasallam would make dua right there's different versions. One is okay. In this uh the prophet sallallahu alaihi wasallam would ask Allah uh for refuge against what? Jubin.
• 105:00 - 105:30 Jubin is cowardice. And who said that whenever the prophet sallallahu alaihi wasallam would settle at a place okay like imagine he's traveling he's settling what would he say? What a beautiful dua. Oh Allah, I seek refuge in you
• 105:30 - 106:00 from anxiety and grief and weakness and laziness and stinginess and also cowardice and from the burden of debt and from being overpowered by men that oh Allah protect
• 106:00 - 106:30 me from being overpowered by by other by other people that they overcome me and I am not able to uh you defend myself I'm not able to uh walk free oh Allah protect me from this all right um somebody He has mentioned about how uh did in the battle of Mut. Yes,
• 106:30 - 107:00 that was also a war strategy. It appeared as though the Muslims were retreating, but they weren't actually uh and and also um the way that he would retreat a little and then bring the back rows forward. uh it gave uh the any the Romans thought that oh these Muslims have been reinforced by so many
• 107:00 - 107:30 uh and so uh they they thought that now the numbers of the Muslims had increased so they were they basically uh left. All right. And if the battle continued uh the Muslims would have been uh killed all of them. So he came up with that war strategy to uh deceive the enemy uh to give a false impression to the enemy that we were so many and and basically the the the Romans uh discontinued the fight. Another question
• 107:30 - 108:00 uh does this mean that as Muslim we have to join the war? Yes. Um look what is meant over here is that when you are actually facing the enemy okay when you are in the middle of a battle then at that time you cannot run once you're in it you cannot escape and if you do leave it should
• 108:00 - 108:30 only be for the purpose of regrouping or as war strategy. All right. This doesn't mean that those who are not in battle uh must come forward because uh any when there is a battle uh any remember that jihad is not led by uh just an average person. It has to be led by the imam. Uh and so when the call of jihad
• 108:30 - 109:00 is made then yes it becomes obligatory. Uh but here specifically what is mentioned is that when you are in battle then you cannot flee except to regroup or as war strategy. Okay. All right. Then Allahh says in the battle
• 109:00 - 109:30 of 70 mushri were killed. 70 of them. This was a great accomplishment. All right. And you can imagine how happy the Muslims were. But Allah subhana t reminds them that okay now means that uh what is mentioned
• 109:30 - 110:00 hereafter is uh connected to what what what was mentioned earlier right so what is it that Allahh mentioned earlier the fact that he sent the angels to support the believers The fact that he cast terror into the hearts of the disbelievers, the fact that he sent the rain and he uh sent uh you know he aided aided the believers in so many different ways. Therefore, O
• 110:00 - 110:30 believers, it was not you who killed the enemy, but it was actually Allah who killed the enemy. How? by facilitating for you the means that led to victory. Any the defeat of the enemy occurred at the command of Allah. It occurred at the hand of Allah. This was not you. This was not your might, your
• 110:30 - 111:00 strategy and your skill. No, this was Allah. In Ali ayia 123, Allahh says you were weak. You were weak. Allah is the one who gave you victory at Bakar ay 249.
• 111:00 - 111:30 How many a time a small group of people is able to overcome a large group? How? By the permission of Allah. Right? So it is Allah who helped you. It was it was by Allah's permission. So the nas is who? Allah. Allah is the one who helped you. So when that is the case, then put your trust in Allah. You are not the ones who killed
• 111:30 - 112:00 them. It is Allah who enabled you to kill the enemy. It is not your strength, your strategy, your numbers or your effort. You are only a means. And this is why don't fear the enemy. Don't fear who the enemy is, what their coalition is, and what resources they have. Don't be afraid because of the shortage of your numbers or the weakness of your efforts. Because no matter what the
• 112:00 - 112:30 enemy has, it doesn't matter. With you is Allah. And no matter what you find missing with you, it doesn't matter because with you is Allah. And this is why we always say Allah. You see when Musam when the water was in front of him was coming from behind him, what did he say? with me is my
• 112:30 - 113:00 lord. So these words are so empowering and also humbling at the same time. So and and they also teach us that you never attribute success to yourself. Okay? Anything that you accomplish, you must remember that you were only able to do it because of Allah. It is Allah who enabled you. It
• 113:00 - 113:30 is Allah who gave you ti. It is Allah who gave you good judgment. It is Allah who gave the permission for all things to work out in your favor. So don't be proud and arrogant. Don't start thinking that you are some some great uh mighty and and powerful thing. No, you have this success because of Allah.
• 113:30 - 114:00 Now, and then Allahh says, "And you did not throw when you threw." But indeed it is Allah who threw. What is this referring to? Uh we learnd who reported that on the day of the battle of Badr the prophet sallallahu alaihi wasallam was making dua. He raised his
• 114:00 - 114:30 arms, his hands and he said, "Oh, oh Allah, if this group of believers is destroyed, then there will be no one left to worship you on the earth." So, Gibl said to the prophet sallallahu alaihi wasallam, take a handful of earth and throw it at their faces. So the prophet sallallahu alaihi wasallam took a handful of soil of dust and he threw it towards the faces of the
• 114:30 - 115:00 enemy saying humiliated be their faces. So he threw this is this is to to throw. So he didn't throw a stone here. He didn't throw an arrow. What was he throwing? A handful of dust. And when he threw it said not a single mushri remained whose eyes, nose or mouth did not get
• 115:00 - 115:30 struck by some of that dust. Subhan Allah that dust came directly where? Into their eyes, into their noses, into their mouths. And because of that uh and imagine if dust get cuts into your eyes or your mouth or nose, what happens? You're not able to see it. It can be very painful. It can affect your breathing. It can make you super uncomfortable. And so you have to take a moment to get everything out right and then uh refocus. So this is
• 115:30 - 116:00 something that caused the mushrien to uh lose their courage in the battlefield, lose their focus and it led them to uh turning their backs and fleeing from the battlefield. So here Allahh says You did not throw it. It is actually Allah who threw it. Does this mean that the prophet sallallahu alaihi wasallam did not take a handful of dust and and throw it in
• 116:00 - 116:30 the direction of the enemy? No. He he did that. It was the prophet sallallahu alaihi wasallam who took the handful of dust and threw it. But it was Allah who delivered it to each target. So the initial action the rai the throwing was by the prophet sallallahu alaihi wasallam but the result and the precision were the work of Allah. All right was from the prophet
• 116:30 - 117:00 sallallahu alaihi wasallam and isabah hitting the target precisely that was from who? From Allah. So what does this teach us? That you do what you can. You throw all right you you strike but Allah is the one who will bring the results. So this means that the believers will strive yes they will plan
• 117:00 - 117:30 yes but they will rely fully on Allah for what? for the accomplishment of their goals. And uh this is a very a powerful reminder that sometimes when you do something and it hits the mark right it hits the target you get exactly you accomplish the goal perfectly then this is not
• 117:30 - 118:00 you this is Allah's help this is Allah's work all right because for example when a person uh launches an arrow, right? It's possible that a gust of wind comes and the arrow goes in the opp in in a completely different direction, right? So, you can throw, but you cannot ensure that what you threw hits the mark, hits the
• 118:00 - 118:30 target. Isabah is from Allah. This is why you always attribute success to who? To Allah. And when you throw all right when you when you do your part then you put your trust in Allah that Allah will make my efforts reach the target. Then Allahh
• 118:30 - 119:00 says and so and so that Allah may put the believers to trial mean who from himself. What kind of a trial and subhan Allah a good trial. You see a balah a trial can be through what is good and also through what is evil. Something good is a trial just as
• 119:00 - 119:30 something bad is a trial. Allahh tells us in ayah 15 and 16. When Allah tests a person, how he honors him and bestows him with blessing. A person says, "My Lord has honored me." But but when Allah tests him and
• 119:30 - 120:00 restricts his provision for him and he says my lord has humiliated me. So you see that the increase in blessing okay and also deprivation both of these are trial wealth and poverty victory and loss both are bala. All right.
• 120:00 - 120:30 Here balah is balah and a good bala meaning a Allah subhana ta allowed all of this to happen. Why? So that he may bestow a beautiful favor upon the believers. meaning so Allah may bestow upon the believers what a beautiful
• 120:30 - 121:00 favor and what is that beautiful favor that Allahh bestowed on the believers victory right and by extension uh spoils of for all right. So the battle of Badr yes with all of its trials came what? The help of Allah in
• 121:00 - 121:30 so many different ways. The believers came forward and uh they managed to kill many of the mushri with whose help with whose ti Allah subhana tala. The prophet sallallahu alaihi wasallam threw a handful of dust and who caused that to hit the target? Allah subhana wa ta'ala. Why? Why? So that Allah may bestow on the believers victory and also spoils of
• 121:30 - 122:00 war. All of this assistance was there so that you receive a beautiful blessing from Allah. Indeed Allah is hearing and knowing. Allah hears meaning your dua. Allah hears your remember the prophet sallallahu alaihi wasallam was making dua constantly right. So Allah hears your
• 122:00 - 122:30 Allah is mujib. You called upon Allah. Allah responded. Allah did not ignore you. No. And Allah is ale. He knows your condition. And he also knows the condition of your enemy. He knows how weak you were. And he also knows how strong your enemy was. And Allah also knows your sincerity. And the ayah ends with these names. Why? To assure the
• 122:30 - 123:00 believers that Allah is with you. Allah is with you. He hears you. He sees you. Allah's help is with you. In the next ayah, Allahh says that is so. Meaning the victory and the spoils of war that Allah gave you that day, that is what you attained, O believers. But what about the enemy?
• 123:00 - 123:30 Allah will weaken the plot of the disbelievers from is weakness. And the same event led to completely different outcomes for each group. The believers attained bal and all right. And what happened to the
• 123:30 - 124:00 disbelievers? Allah subhah t weakened their plot. Okay. An imu hin is one who makes weak. What the plot of those who disbelieve? What was the plot of the disbelievers? What what was their k their plan to annihilate the Muslims to uh to finish them? Right. And Allahh tells us inah
• 124:00 - 124:30 ayah 15 they are plotting a plot and I am also making a plan. The mushriikin had been plotting for so long to to uh finish the Muslims uh to kill every uh uh last one of them and the battle of Badr seemed like the perfect opportunity for them to do that.
• 124:30 - 125:00 Right? So they came with full force. But what happened over here? Allah subhana t weakened the plot of the disbelievers. And when you think about the previous verses that we learned uh especially in right Allahh tells us in verses 182 and 183 that
• 125:00 - 125:30 And yes, they're come they're uh they're plotting against you, but Allah subhana t is plotting against them the entire time. All right. And what was their plot? That they came with uh their full force to annihilate the Muslims. And that's exactly what Allah wanted that they should come face to face with the
• 125:30 - 126:00 believers. The believers did not want to have a face-to-face battle. They just wanted the the caravan. But Allah subhana ta caused the believers to fight the enemy to fight the mushri in a face-to-face battle. This happened with the permission of Allah. Why? In order to weaken the mushri. Yes, the mushikin were not all annihilated in the battle of Badr. No, they still had a lot of power left, which is why they came back again
• 126:00 - 126:30 at right. But the battle of Badr was a huge blow to them because first of all, it showed to the believers that hey, we are capable of fighting the mushri. The mushri are not all that high and mighty. We can actually fight them. All right. And then secondly uh in the battle of Badr especially what happened is that the leaders of the mushri were
• 126:30 - 127:00 killed. Many of their powerful men were killed. All right. Then Allahh says if you seek the victory then well fat has come. Okay. This ayah is interpreted in a number of different ways. One interpretation is that here the address is to the the first part of the ayah is
• 127:00 - 127:30 addressing the believers that if you were seeking victory then yes Allahh has given you victory and the second part of the ayah this is for in this part the mushri are being addressed. All right. Or uh we can understand that even the first part of the ayah is addressing the mushri. Okay. That if you were seeking victory then well victory has
• 127:30 - 128:00 come against you not for you. Okay. Um so remember that uh at the battle of Badr 70 of the mushri uh had been killed. 70 of them had been taken captive even though they had come fully prepared and they were convinced of their power and their superiority the upper hand uh but they were humiliated at the battle of Badr.
• 128:00 - 128:30 So from uh means a number of things. One meaning is means meaning to seek any to seek victory meaning victory. Okay. So if you were seeking victory, okay,
• 128:30 - 129:00 uh you were seeking victory from Allah against the Muslims, then yes, the victory has come and basically uh they are being ridiculed over here. The mushriikin are being ridiculed over here because they prayed for victory and yes victory came not for them but against them. Another meaning of of
• 129:00 - 129:30 is in to seek judgment to seek a final ruling. Like in ay 89 we learn meaning oh our lord if meaning judge between us. So what judgment what ruling were the mushik seeking? You see on the day of the battle of Badr Abu Jahal said
• 129:30 - 130:00 Abu Jahal on the side of the mushri he made dua and he said oh Allah give victory against the wrongdoer among us. Okay. Meaning give victory to the party that is fighting against the give victory to the party that is fighting against the one who severs ties
• 130:00 - 130:30 of kinship. Okay. Now this is what Abu Jahal prayed for that Allah give victory to the one who is fighting against the oppressors and those who sever ties of kinship. What happened? Allahh gave victory to the one who was fighting theim and the right and Abu Jahal himself was theim he himself was the all right in another narration we
• 130:30 - 131:00 learn he said oh Allah whichever of the two camps has severed the relations of the womb and brought us what is not familiar then destroy him this day all right or in some narrations it is mentioned that he said oh Allah whichever of us is more beloved to you and more pleasing in your sight. Grant him victory today. So this is what Abuja prayed for. What does Allahh say? He says well that decision that
• 131:00 - 131:30 clarification has come. How? By your defeat and by the victory of the believers. Any clear judgment has not come. It is evident. Now who is and who is it is evident as to who is more pleasing to Allah, who is more beloved to Allah. So if you learn a lesson from this, it'll be good for you.
• 131:30 - 132:00 If you cease from any if you cease your hostilities your kufur then that is best for you because this is just the beginning. If you stop now and embrace Islam, you embrace Islam and you stop uh your violence against the Muslims, then this will be good for you because it will lead to a good outcome in the world
• 132:00 - 132:30 and also in the hereafter. But if you decide to return, meaning to war aggression and hostilities, then we will also return, meaning to fighting you. Both of these words are from to return. And if you return to battle, we will also return to battle.
• 132:30 - 133:00 We will also fight you. And don't think that if you come fighting again you will be victorious that you will have a better chance against us because it will never avail you all. What will never avail you all? Your as you know means a group of people large number of people. So your great numbers are not going to help you.
• 133:00 - 133:30 And you do not be deceived by your great numbers or the number of weapons you have or your coalition with different uh people because look at what happened at Badr. The Muslims were only 300. They only had one horse. You had much more yet you were defeated. Subhan Allah. uh they were the mushri were a
• 133:30 - 134:00 thousand. But what is this showing? That even if they increase their numbers to tens of thousands, if they came as an entire nation, even that would not help them. Even if it was numerous. Meaning next time if you come as several thousand even that will not help you. It will not save you. Why?
• 134:00 - 134:30 Because because the fact is that Allah is with the believers. What is your power and your strength against Allah? What do your numbers matter against Allah? How can you succeed by waging war against Allah and those who believe in him? You cannot. So if you cease your hostilities, it will be good for you. If you want to learn a lesson, bad is sufficient to teach you a
• 134:30 - 135:00 lesson. You were seeking victory and clarification. Well, look what happened. But if you don't learn and you want to return to hostilities, then sure. But know that your great numbers are never going to save you from Allah because Allah subhah has said in ayah 51 that that Allah will surely give victory to his messengers and also to those who
• 135:00 - 135:30 believe in worldly life and on the day that the witnesses stand meaning on the day of judgment Allahh will assist them on that day also. So all right, let's listen to the recitation of these verses again.
• 135:30 - 136:00 All that foreign.
• 136:00 - 136:30 What do you
• 136:30 - 137:00 believe? Fore
• 137:00 - 137:30 All right, let's begin the next
• 137:30 - 138:00 lesson. Lesson number 90. Sorry, lesson number 99 ayah 20 to 40 translation. The ones who they believed.
• 138:00 - 138:30 You all obey Allah Allah and his messenger and do not turn away from him. While you all you all hear and do not be like the ones who they said we have heard while they they do not hear.
• 138:30 - 139:00 Indeed, the worst of the moving creatures near Allah are the ones who are deaf. The ones who are mute the ones who they do not understand. And if Allah knew him in them any good, he would have made them here.
• 139:00 - 139:30 And even if he made he made them here, they would have turned away. Wah while they while they are ones who turn away in aversion. Oh, the ones who they believed. You all
• 139:30 - 140:00 respond to Allah and to the messenger when he calls you all to what gives life to you all. And know that indeed Allah Allah he intervenes between every person and his heart.
• 140:00 - 140:30 And that indeed he to him you all will be gathered and safeguard yourselves from tribulation ornatan punishment. It will not indeed reach the ones who they did wrong among you all exclusively. And know that indeed Allah
• 140:30 - 141:00 Allah is ever severe in the retribution. And you all remember when you all were few ones oppressed in the land you all feared that the people will snatch you all. So he sheltered you
• 141:00 - 141:30 all and he strengthened you all with his help and he provided you all from the good things so that you all you all are grateful. Oh, the ones who they believed do not betray Allah Allah and the messenger. And do not betray your
• 141:30 - 142:00 trusts while you all you all know. And know that indeed only your wealth and your children are a trial and that indeed Allah Allah with him is ever great reward. Oh, the ones who they believed in. If you all fear Allah Allah, he will
• 142:00 - 142:30 make for you all a criterion and he will remove from you all say your evil deeds and he will forgive for you all and Allah possessor of the ever great favor and recall when we're plotting against you. The ones who they
• 142:30 - 143:00 disbelieved so that they imprison you or they kill you or they expel you and they plot and Allah plots in return and Allah is best of the ones who plot. And when are recited on them our verses they say in fact we have
• 143:00 - 143:30 heard if we will have said same as this in not this except mythical stories of the earlier people and recall When they said, "Oh Allah, if this was truly,
• 143:30 - 144:00 sorry, if this truly it is the truth from you, then then rain down upon us stones from the sky or bring us a painful punishment. And what plea do they sorry and Allah would
• 144:00 - 144:30 never punish them while you fe him him are among them and Allah would never be want to punish them while they seek forgiveness. And what plea do they have? That Allah should not punish them while they they hinder from the sacred
• 144:30 - 145:00 mosque. While they were not its guardians in not its guardians are except the ones who adopt of Allah. But indeed most of them they do not know and their salah did not used to be near the house except
• 145:00 - 145:30 whistling and clapping. So taste the punishment because you all used to you all disbelieve. Indeed, the ones who they disbelieved they spend their wealth so that they hinder from of Allah.
• 145:30 - 146:00 So they will continue to spend it then it will be for them a regret then they will be overcome and the ones who they disbelieved to they will be gathered so that Allah sets apart the bad men
• 146:00 - 146:30 from the good and he puts the bad some of it upon then he piles it al together then he puts it in hell are the losers to the ones who they disbelieved In if they
• 146:30 - 147:00 desist will be forgiven for them. In fact has passed and if they return then in fact has passed on established way of the earlier people and fight them until there is not any trial of religious
• 147:00 - 147:30 persecution and the religion is all of it for Allah alone. Then if they desist then indeed Allah of what they do is everseeing. And if they turn away then know that indeed Allah Allah
• 147:30 - 148:00 is your guardian. How good is the guardian? And how good is the helper? All right. Ay number 20. All you who have believed, obey Allah and also his messenger
• 148:00 - 148:30 sallallah.aii Wasallam and do not turn away from him meaning from the messenger sallallahu alaihi wasallam while you all hear what he is saying to you. In the previous verses, Allah subhana ta informs the believers of the fact that he helps them and that he assists them through ways that they
• 148:30 - 149:00 cannot even imagine and Allah subhah assures them that Allah is with the believers. The fact is that Allah is with the believers. Now this means if a person were to just superficially look at the ayah they would understand this as that Allah will always help the believers any
• 149:00 - 149:30 regardless of what the believers do or don't do Allah will always grant them victory but that is not the case the of Allah the divine company, his help is conditional. It is conditional and he it depends on something on what? On the iman of the
• 149:30 - 150:00 believers, the greater the stronger their iman is, the greater help they will receive from Allah. Meaning the help and victory that the believers receive from Allah will be in proportion to their iman. So now in ayah 20 onwards, Allah subhana ta instructs the believers as to what they have to
• 150:00 - 150:30 do in order to receive the of Allah. Allah subhana t promises his help to the believers but the believers also have to uphold their side of the covenant. So what do you have to do oh believers? What is your part? What do you have to do to receive the of Allah? Allah subhah tells
• 150:30 - 151:00 us, "Oh you who have believed," and remember whenever this is mentioned in the Quran, then we should pay attention. We should be alert. Obey Allah and his messenger sallallahu alaihi wasallam. Meaning comply with the commands and prohibitions that Allah and his messenger give you.
• 151:00 - 151:30 And obey as in continue to obey. And don't just outwardly obey, but sincerely and consistently obey. Don't pick and choose. No, obey completely and fully. And if you want the help of Allah, then you must obey Allah and his messenger sallallahu alaihi
• 151:30 - 152:00 wasallam. And do not turn away from him. Meaning do not turn away from the command that that the messenger of Allah sallallahu alaihi wasallam gives you. You need do not turn away as in do not distance yourself from the prophet sallallahu alaihi wasallam. Do not disobey him. And remember the prophet sallallahu alaihi wasallam would only tell you to do something that Allah has commanded.
• 152:00 - 152:30 So if a person turns away from the messenger sallallahu alaihi wasallam, who is he turning away from? From Allah. So do not turn away from him while you hear. Meaning what? While you can hear what the messenger sallallahu alaihi wasallam is telling you to do. He's reciting the Quran to you. He's telling you about the command of Allah. He's telling you about what Allah has prohibited. So when you hear the prophet
• 152:30 - 153:00 sallallahu alaihi wasallam, then respond with action, not just hearing. Now this does not mean that uh you should not turn away only while you are listening and you may turn away uh any at other times. No. Uh what is meant is that while you are hearing meaning while you are listening you are constantly
• 153:00 - 153:30 listening hearing the commands of Allah in the form of Quran and hadith uh you know so while you know while you have heard then you must obey. If someone has not heard, if someone is unaware of what Allah has commanded, of what the messenger sallallahu alaihi wasallam has said, uh then okay uh they have a valid excuse.
• 153:30 - 154:00 But after you have heard, after you know, then not acting upon the command, this is something that does not befit you, oh believers, because turning away after listening is much more blameworthy. How is it much more blame worthy? Because now you know. If you didn't know before and you ended up doing something wrong, okay, you have a valid excuse. But now that
• 154:00 - 154:30 you have heard, then you better obey. So what's the first lesson we learn from this from these verses about how to receive the help of Allah, the of Allah, that if you want Allah to be with you, then you must be with Allah. How? By obeying Allah and his messenger sallallahu alaihi wasallam. Allahh says and do not
• 154:30 - 155:00 be like those people who who say that yeah we've heard but in reality they don't actually hear they don't actually listen. Who are these people? the mushri who claim that yeah we have heard the Quran we know what the prophet sallallahu alaihi wasallam is saying but in reality they did not actually listen because if they had actually heard and paid attention to what they
• 155:00 - 155:30 were listening to they would benefit from it how do they listen to the Quran it comes in one ear and goes out the other and they don't benefit at all and they're listening what they hear of the Quran becomes what a proof against them and not for them right because it means that they heard they came to know and yet they
• 155:30 - 156:00 rejected so Allahh is saying don't be like those who say we have heard when in reality they don't actually hear they don't actually Listen, he basically don't say that yes yes we have heard when your actions don't change and don't be satisfied with empty claims that yes yes we know yes yes yes
• 156:00 - 156:30 we have heard yes yes yes we will do this and that no don't just talk do it do what Allahh has commanded mended you do what the prophet sallallahu alaihi wasallam is instructing you because iman true faith is not just um you know outward claims true faith is what what firmly settles in the heart and is confirmed by actions so your actions show whether you
• 156:30 - 157:00 have actually heard or not subhan Allah this is teaching us that Allahh does not want us to be like people who say they have heard but then they do nothing. So a believer's greatest failure is not ignorance. It is that he knows what
• 157:00 - 157:30 Allah has commanded yet he turns away. Yet he does not obey. Indeed, the worst of living creatures in the sight of Allah are who? Those who are deaf and and
• 157:30 - 158:00 mute. Who who do not use reason. who do not use their plural of and is what any creature that moves willingly any by its own will on earth. So the worst of all moving creatures, worst of all living things, uh any even
• 158:00 - 158:30 worse than the dog and the rodents and the pig and the ape are who plural of someone who is deaf here. The deafness is not of the ear that a person is unable to hear. No, this
• 158:30 - 159:00 is deafness of the heart. That a person is able to hear but they don't listen. They have ears that function but they don't really listen. Meaning they don't listen to the truth. And if they do hear it, they do not accept it. And they act as if they never heard a thing. And they can hear, but they completely ignore. They can hear the cries and the
• 159:00 - 159:30 pleas, but they pretend like they never heard a thing. And they gain no benefit by hearing, by listening to any warning, any reminder, any proof. What hardness of heart this is that for example a person sees another person begging for help crying
• 159:30 - 160:00 pleading and they don't change they don't show any compassion as if they never heard a thing they're deaf this is not any uh that a person is not able to hear no this is wi willingly choosing not to hear or deliberately ignoring what a person hears. And then alkum bum is the plural
• 160:00 - 160:30 of abam is someone who is not able to speak. Again this doesn't mean that a that uh a person is physically unable to speak. No they can speak but they cannot speak the truth. Bookham over here refers to those who are unable to speak the truth. Those who do not respond positively any when they when they hear
• 160:30 - 161:00 the command of Allah the command of the messenger sallallahu alaihi wasallam they hear the verses of the Quran they respond with silence they have nothing to say and they don't say yes no they remain completely silent no comment And when they are reminded of real facts, actual
• 161:00 - 161:30 uh you know atrocities that are occurring at in their name even or because of them, they just remain silent. They're mute. So Those who do not use their Allah has given them a brain but they don't use it because had they used it then they
• 161:30 - 162:00 would at least be affected by what they hear they would have something to say and they don't understand what benefits them. They don't truly understand what is harmful for them. Which is why they make such bad choices where they choose what is harmful over what is beneficial. They
• 162:00 - 162:30 they choose falsehood over truth. They choose evil over good. These people are the worst of all creatures near Allah. Why? Because Allah subhana t gave them hearing. Allahh gave them sight. Allahh gave them hearts so that they could use them in obedience to Allah. But they use all of these
• 162:30 - 163:00 faculties in disobedience instead. And as a result, they have lost out on immense good. And if a person uses their hearing and their ability to speak and see and understand in good things then they are in a position to become among the best of creation. But when a person chooses deafness and muteness and blindness
• 163:00 - 163:30 then they are going down to what the level of the lowest of the low and he the worst of creation. Subhan Allah. And Iban Ka explains that these are the worst of all creatures because every other creature like for example even a dog what does it do when you say something the dog's ear
• 163:30 - 164:00 moves it looks it checks where is the sound coming from and dogs can even understand uh what what you know a lot of what is said to them any day Especially if they're trained, they can learn what a particular word means. They know what squirrel means. They knows they know what like like for example, if a dog is trained to hunt, it knows uh it understands the the words that are being said. Subhan Allah.
• 164:00 - 164:30 And the dog and and the dog even barks, right? But when it sees something like a shaitan, what does the dog do? It doesn't remain silent. It barks. It doesn't remain mute. Subhan Allah. And it uses its reason to the uh you know to to to his
• 164:30 - 165:00 its best capacity. And uh Ibn Kir explains that all the creatures any animals they use uh any whatever Allahh has equipped them with to uh worship Allah right and they do what they're supposed to do. But these people Allahh has blessed them with reason and with hearing with so many blessings and yet
• 165:00 - 165:30 they choose disbelief. Instead of worshiping Allah they choose disbelief. Subhan Allah. So such people are the worst of all creatures in the sight of Allah. May Allah protect us. What's the main lesson over here? that don't be those who hear the command of Allah and then ignore those who learn the command of
• 165:30 - 166:00 Allah and they live their lives as if they never heard a thing. If we want the help of Allah, then we have to be of those who say we hear and we obey. Not those who say we hear and we disobey or yes, we know and yeah, yeah, we'll do it, but we never do it. Nothing changes in our lives. May Allah protect. And at least there should be a
• 166:00 - 166:30 willingness and an intention to obey. And yes, it doesn't mean that we hear the command of Allah and immediately we'll we'll be perfectly following the command of Allah. No, we will make mistakes. We will forget. But there should be a willingness. There should be the intention and we ask Allah for
• 166:30 - 167:00 help. But our heart should be in the right place. Right? There should be that intention and willingness to obey. And subhan Allah, how often it happens that people say do don't don't even learn because if you learn then you'll have to do it. So it's better that you stay unaware. What foolishness is this? Now here which command is it that
• 167:00 - 167:30 Allahh wants us to obey? It hasn't been specified which teaches us that if we want the help of Allah then we have to increase in our obedience to Allah. If we want our circumstances to change, if we want to head towards success, victory as individuals and also as communities and as an ummah, then we have to bring change in
• 167:30 - 168:00 our personal lives. The change must begin with me. That when I learn about a command of Allah, then I must obey Allah. I must do it. You know, subhan Allah, when you see the condition of the Muslims, you in overall condition, you sometimes you feel so upset and angry and uh it's very easy to point fingers, right? It's very easy to point fingers that oh, if only these people would do this and if only those people
• 168:00 - 168:30 would do that, then we wouldn't be suffering so much. Yes, it is true that certain people uh they are to blame but remember the way that the ummah is we are all interconnected. If you make a change, a positive change in your life, it will not just benefit you. It will actually benefit the entire um it will ali said that there are three types of people who recite the Quran. Okay. The first type is the
• 168:30 - 169:00 person who uh recites the Quran uh for the purpose of making money. For him the Quran the recitation of the Quran is what? Just a means of earning an income. And he just as he could uh make money through something else. All right. Uh he uses the Quran for making money and he has no reverence for the Quran, no love, no um
• 169:00 - 169:30 any fear of Allah. He just recites so that he can be paid. That's it. The second type of person who recites the Quran but the focus his focus is entirely on the perfection of sound and voice. Okay? And he extremely extremely particular about perfection of
• 169:30 - 170:00 recitation. And again uh there's this person is more focused on perfection of voice and sound and not on the the the application of the Quran in one's life. Okay. This doesn't mean that we should not focus on perfection of tad. That is important but it is not the only focus and it's not the ultimate focus.
• 170:00 - 170:30 Okay. And then he said that the third type of of a person who recites the Quran is the one who recites the Quran and disciplines his own nuffs. Okay? And he disciplines his nuffs in light of the Quran. He controls his desire because of the Quran. And he stays up in the night reciting the Quran. He stands in prayer and sits humbly on
• 170:30 - 171:00 his knees on his sad on his prayer mat reciting the Quran making dua begging Allah and he this person is truly worshiping Allah through the Quran applying it during the day reciting it in the night humbly uh worshiping Allah and you know what Hassan Basri said about the third type of person He said it is because of these
• 171:00 - 171:30 people that Allah sends us rain and it is because of these people that Allah keeps our enemies away from us. On the surface it seems like if a person is learning the Quran, applying the Quran in their life during the day and in the night they're, you know, they're praying, making dua, crying before Allah, this is just going to benefit them.
• 171:30 - 172:00 No, it's not just going to benefit them. This is something that's going to benefit the entire um so remember when we hear and obey this brings us from Allah. This brings us victory. This brings us security and safety because it is the the the affair of the believer is very very different from that of the of the
• 172:00 - 172:30 disbeliever. The believer does not attain success because of wealth, because of weapons, because of great numbers. No, the believers attain success because of Allah. At the battle of Hunain, what happened? The Muslims were so many. They were so many in number. They had so many weapons. Allahh mentions this this in the
• 172:30 - 173:00 Quran that uh that when your great numbers impressed you but they didn't avail you at all. You thought you will win because you were so many and you had so many weapons. But nothing of that benefited you. When is it that the believers were victorious at Hunain? When they responded to the call of the prophet sallallahu alaihi wasallam. When they obeyed the prophet sallallahu alaihi
• 173:00 - 173:30 wasallam. So our success comes from what? From being with Allah. If we want Allah to be with us, then we have to be with Allah, we have to bring more obedience to Allah in our personal lives. And if we turn away after listening, then we become the worst of creation in the sight of
• 173:30 - 174:00 Allah. May Allah protect us. And if Allah knew in them any good, he would have made them here. Any these people who are deaf to the truth, who hear but they don't change, who hear but still they choose disbelief. If Allah subhah knew that they had any good in them, then Allahh
• 174:00 - 174:30 would made them would have made them here. Meaning he would have made them hear a type of hearing through which they would benefit through which they would understand and Allah subhana ta would have given them the to understand what is spoken to them but he knows that they will not benefit and you remember that Allahh's knowledge is complete and it is
• 174:30 - 175:00 inclusive of what is and also what is Not okay. Allahh knows what is and also what could be. All right. So if Allah knew that there was something good in them, he would have made them here. He would have given them the ability to benefit from what they hear. But the fact is that Allah knows that these people are not going to benefit from what they hear. So he has left them
• 175:00 - 175:30 deaf to the truth. They hear one fact after another, one ayah after another, one thing after another, but they don't change at all. They don't benefit from what they hear. And subhan Allah, you see this that some people accidentally stumble upon, you know, hearing one good thing and their lives transform completely. And then there are others who hear lecture after lecture.
• 175:30 - 176:00 They listen to so much good one thing after the other but nothing changes in them. So this means that if a person does not benefit from what they hear, they don't have any good in them. And even if Allah were to make them hear, meaning hypothetically, if Allah were to compel them to hear against their will, they don't want to listen, but Allahh forces them to
• 176:00 - 176:30 listen. Okay? They don't want to understand, but Allahh forces them to understand. What would they do? they would have turned away while they are ones who turn away in aversion. Meaning they have no inclination toward the truth in any form whatsoever. And you see this in people right that they want to stay within a bubble. They don't want to hear anything outside of what they believe. But then when accidentally uh they come across something right,
• 176:30 - 177:00 somebody forces them to to hear the other side, do they benefit? No. They turn away. They have no interest in listening. So this is proof that Allahh does not withhold faith or goodness except from those in whom there is no good. All right. So what's the summary? If you want the help of Allah then obey Allah
• 177:00 - 177:30 and his messenger. Listen and obey. Don't listen and ignore. All right, let's listen to the recitation of these verses.
• 177:30 - 178:00 All right. The next ayah is uh slightly
• 178:00 - 178:30 long. I don't want to rush it. So inshallah we will begin our next lesson with ayah number 24. Inshallah.
• 178:30 - 179:00 Abbill Allahbar Allahb Allahbar Allah abbar Allahb
• 179:00 - 179:30 Allahbore.
• 179:30 - 180:00 Fore! Foreign! Foreign! All
• 180:00 - 180:30 All speech.
• 180:30 - 181:00 All
• 181:00 - 181:30 Uncle Allah.
• 181:30 - 182:00 All
• 182:00 - 182:30 them.
• 182:30 - 183:00 foreign. Foreign
• 183:00 - 183:30 All the
• 183:30 - 184:00 All like ache.
• 184:00 - 184:30 Allah.
• 184:30 - 185:00 All speech. Fore! Foreign!
• 185:00 - 185:30 Foreign! Fore speech.
• 185:30 - 186:00 Foreign speech. Foreign speech. Foreign speech. Fore! Foreign! Foreign!
• 186:00 - 186:30 All you
• 186:30 - 187:00 All I look
• 187:00 - 187:30 All
• 187:30 - 188:00 nobody
• 188:00 - 188:30 for anyone. All speech.
• 188:30 - 189:00 Oh, Muhammad.
• 189:00 - 189:30 All
• 189:30 - 190:00 All
• 190:00 - 190:30 Magana.
• 190:30 - 191:00 All them. All them.
• 191:00 - 191:30 Well, Another
• 191:30 - 192:00 Say
• 192:00 - 192:30 us.
• 192:30 - 193:00 Allah.
• 193:00 - 193:30 All
• 193:30 - 194:00 All speech. forbill.
• 194:00 - 194:30 Allahbar. Allah abar.
• 194:30 - 195:00 I
• 195:00 - 195:30 loved so I hope everyone had a good break in got to step away from their devices. So let's inshallah continue our class. So alhamdulillah we are on our bkari portion. Okay. So we will start from
• 195:30 - 196:00 hadith number 670 onwards. Inshallah if you all are ready let's inshallah uh begin. We are on book 11 the group prayer. Okay. So bkari sister.
• 196:00 - 196:30 One of the men from the he said to the prophet sallallahu alaihi wasallam that I am not able to pray with you. And he was a man who was meaning he was large meaning heavy in his body and
• 196:30 - 197:00 because of that reason he was not able to come as regularly because you see walking through narrow streets remember Arabia Medina desert walking over the sand okay and then up and down it's not a smooth paved road so it's difficult to walk and especially when it's flooded when it's rainy it's more difficult for a person to walk right. So he was a large man and he was not able to come regularly for the prayers. So he said
• 197:00 - 197:30 that to the prophet sallallahu alaihi wasallam and what happened then this companion remember he is different from he was not able to come why because of his vision. All right and this companion was not able to come for another reason. So he prepared for the prophet sallallahu alaihi wasallam and some food and then he invited the prophet sallallahu alaihi wasallam to his house and then he spread out a straw mat
• 197:30 - 198:00 for him and he he sprinkled some water meaning he made it wet one side of it meaning in order to freshen it up. So what happened then? And then the prophet sallallahu alaihi wasallam he performed two raqar on it. Meaning in this man's house on the mat the prophet sallallahu alaihi wasallam performed the prayer. So we see here that the prophet sallallahu alaihi wasallam performed prayer on what? On a okay on a straw mat but at other times
• 198:00 - 198:30 he prayed directly on on the mud. So what do we learn from this? Is it necessary to pray on a prayer mat? Is it an obligation? No. Or is it an obligation to pray on the floor? No. Whatever is convenient for you. So if you're at a masid, the mats are already placed. You don't have to roll them up and and go find a spot where it's cold. No, you don't have to put yourself in that
• 198:30 - 199:00 hardship. Or if you cannot find a prayer mat somewhere, it's not necessary that you delay your prayer. You keep looking for it until you can put something on the floor and pray on top of it. Okay? Whatever is feasible for a person, whatever is practical for a person, he should do that because the prophet sallallahu alaihi wasallam didn't object to this. He didn't say remove it. So a man from the he said innocent to a canon did the prophet sallallahu alaihi
• 199:00 - 199:30 wasallam pray the prayer said I didn't see him performing except on this day now what do we learn over here first of all we learn from this hadith that whenever there is a difficulty whatever it may be if there is difficulty Y in attending the masid a genuine reason then a person is allowed to stay back from the J. A man is
• 199:30 - 200:00 allowed to stay back from from the J and pray by himself. All right. Secondly, we see in this hadith that the prophet sallallahu alaihi wasallam he performed two sometime in the morning. Now this was not and this was not okay. This was a prayer between and it was not because if it was it would have been his regular habit. All right. What was it? It was how many did
• 200:00 - 200:30 he pray? Two. So somebody asked was this the da prayer who said that I didn't see the prophet sallallahu alaihi wasallam performing this prayer except at this occasion. So basically he was indicating that he performed these two for a for a reason. And what was that reason? To establish the prayer in this man's house. You understand? To establish the prayer in this man's house. This is the reason why he prayed. It wasn't because he was performing da. Okay. Now, he was
• 200:30 - 201:00 one of those companions who spent a long time with the prophet sallallahu alaihi wasallam. Remember, he was very young when he was brought to him in order to serve him. and he is saying I didn't find him praying this prayer except at this occasion. So what is the ruling with regards to remember that the prophet sallallahu alaihi wasallam did pray did perform salah sometimes not every day okay
• 201:00 - 201:30 between and between and it is called it is called it is called okay there are different names used for it but basically after the sun has risen completely. So you're talking about 15 minutes after the sun begins to rise. Okay? Until the point where the sun reaches its zenith. Okay? So in that
• 201:30 - 202:00 time you can pray nul prayer. Okay? You can perform nuff prayer. We see that the prophet sallallahu alaihi wasallam performed a certain number of atk when he conquered Makkah. At that time he performed she reported this is a hadith in Muslim that the prophet sallallahu alaihi wasallam used to perform four raq of da prayer and he would add to them whatever Allah wished. So sometimes four and sometimes more than that. Now is
• 202:00 - 202:30 reporting this. What does it show that where did he perform this prayer? At home. And who saw him over there? only his family who did not see him. Okay. And other companions also perhaps they did not see him. So the prophet sallallahu alaihi wasallam did have a habit of performing some prayer at this time. Okay. And he also encouraged the people to do that. For example, we learned that
• 202:30 - 203:00 Abuhur this is also hadith in Bkari and Muslim. He said my directed me. My khal meaning the prophet sallallahu alaihi wasallam told me to fast three days of each month and to observe two raqar da at 4 noon and to perform the wther prayer before going to bed. So the prophet sallallahu alaihi wasallam instructed Abu to perform this.
• 203:00 - 203:30 But you notice over here he told him to perform dua and he also told him to perform with before going to sleep. So what does it mean? He told him to perform when in the night. Okay. And da when in the morning. So based on this some scholars say that if a person is able to perform then he does not need to perform da in the morning. He does not need to
• 203:30 - 204:00 perform du. Okay. Yes. Because it's nful prayer, right? So the prophet sallallahu alaihi wasallam it was his regular habit to perform the hajj. But on the days he wasn't able to perform full 2/3 of the night as recommended to him as commanded to him. Then what would he do? He would perform whatever he was not able to perform in the night when in the morning. So sometimes four, sometimes more and sometimes less depending on how much he was able to pray in the night.
• 204:00 - 204:30 You understand? So if for example a person's regular habit is performing eight nafil in the night, okay? And they're able to perform only two. They woke up just before fud, they're able to perform only two. Then what should they do? It's a regular habit, right? Allah loves those actions which are consistent. So then perform some da prayer. You understand? And if a person was able to perform the hajj complete then obviously he's going to be tired in
• 204:30 - 205:00 the morning also how will he have the strength to perform as well. Okay. Yes. So he was told to perform with it at night because he used to study a lot. Okay. So what happened? The prophet sallallahu alaihi wasallam did not want him to stay behind completely from the reward of voluntary prayer. So this is why he told him pray da okay because remember that for every person in order to get closer to Allah
• 205:00 - 205:30 what is necessary voluntary good deeds and of the best of voluntary good deeds is which one the night prayer but sometimes in your life you're not able to do that on a consistent basis so at least some in the morning even if it's just two even that will make a difference Right? Good for you if you have that strength and you have that time and that ability. But we see that many people are not able to. Right? So basically what we
• 205:30 - 206:00 learn from this is prayer should be performed either in the night or in the morning whatever possible. In a hadith which is in Muslim who said the prophet sallallahu alaihi wasallam said the salah of those who are is offered when your feel the heat of the sun. What are the young camels when they feel the heat of the sun meaning when they're not able to stand on the hot ground because of the heat of the sun basically when the sun
• 206:00 - 206:30 is up right so that is when you perform da prayer and in this hadith what is it called in a hadith in Muslim in the morning the prophet sallallahu alaihi wasallam said in the morning charity is due on every joint bone of the body of every one of you so every joint so in your finger how How many? 1 2 3. Right. So every joint of the body is due every morning. And he said
• 206:30 - 207:00 for every one of you. He said every utterance of Allah's glorification meaning saying subhan Allah is an act of charity. And every utterance of his praise meaning saying alhamdulillah is an act of charity. And every utterance of declaration of his greatness, meaning saying is an act of charity. And enjoining enjoining that which is right, is an act of charity. And forbidding, meaning forbidding that which is wrong, is an act of charity. And two prayers
• 207:00 - 207:30 which one performs in the foron is equal to all of this in reward. H. So in the morning, what is necessary that a person give? How much? How much equal to the amount of joints in his body. Now can we do that financially? Not possible for every individual. So how is it that a person will give that? Through the performance of different different good deeds. All right. And an easy way the prophet sallallahu alaihi wasallam taught is to
• 207:30 - 208:00 perform two. Right? So basically from all of these hadith what do we see that in the morning da was something that the prophet sallallahu alaihi wasallam did perform but it was not on an everyday on a regular basis he did perform and he also encouraged the people to perform so we should also learn from that and practice and you will notice there will be a huge difference the day you perform two nuff in the morning it really helps you focus on your work you start your
• 208:00 - 208:30 day your work day with the remembrance of Allah It will help you focus inshallah you will see the blessing and alhamdulillah we come here to the masjid anyway and remember we learned that a person who goes to the masjid in the morning and in the evening then Allah prepares for him hospitality in Jenna right so when you're coming here in the morning come with the intention of performing first and then doing your work after meaning after the sun has completely risen then
• 208:30 - 209:00 so same thing some say there is a difference in the timing, but essentially it's the same thing. It's knful prayers. If you're able to perform right after the sun has risen, good. If you're not able to perform it at that time, a bit a bit later. A bit later. And this shows us the flexibility, right? Some people are able to uh stay in their place of prayer after fudger until the sun has risen and perform two four how muchever possible. But others don't have that option, right? They have
• 209:00 - 209:30 to get out of the house, go work. But if you don't have that option, does it mean you miss out on it completely? No. When you reach your workplace, then perform two there. You see those who are constantly turning back to Allah. If you think about it, the gap between and it's the longest, isn't it? So between and not that long and not that long and not that long. And again between and either you're sleeping or there are people who
• 209:30 - 210:00 are worshiping Allah subhana t. And if you go to sleep at night with the of Allah in the state of wood then inshallah that entire sleep is also an act of worship and you're sleeping anyway. So it's different but between and you spend a long time without performing any prayer any act of worship right so those who turn back to Allah they will perform at least two level yes 15
• 210:00 - 210:30 minutes after sunrise okay meaning once the sun begins to rise so 15 minutes after that the time for this prayer begins until and until the sun reaches its zenith. So basically until when the food has been served meaning it is present and is also going to be established
• 210:30 - 211:00 meaning has been pronounced. So the food is put before you and at the same time has been pronounced. Now what should a person do? Should he eat first? If he eats first, he might miss the first rakar. Or if he eats slowly, then he might miss the prayer completely. If he goes to pray first, then he's extremely hungry and the food will be cold by the time he comes back. Right? So what should he do? There's no
• 211:00 - 211:30 one answer. This is why Bkari did not give the answer. Okay? There's detail in this meaning it depends on the situation. If the food is going to distract the person from prayer, meaning he leaves the food and goes to prayer and the food is going to distract him from prayer, then what should he do? He should eat first and then go to prayer. But if the prayer is going to distract him from the food, meaning he's eating and he's eating quickly and he's choking on his food and he's rushing and he's
• 211:30 - 212:00 not able to eat properly and he's constantly worried about the prayer, then what should he do? Go pray first. And you'll find yourself in different situations. At times what happens that you have one bite left or half a sandwich left, right? And you know that if you finish your sandwich, inshallah, you'll catch the prayer. So what should you do? Finish that. Some people they have a lot of self-control. They can even put that sandwich away, right? It won't bother them in prayer.
• 212:00 - 212:30 And other people, they didn't even get a chance to have their breakfast. They're really hungry or they just open their fast, right? So, they have to eat something otherwise they will not be able to focus in prayer. Right? So, there's no one answer. It really depends on the situation and it depends on the person also. And not just the person but the situation. Every situation is different. Yeah. The prophet sallallahu alaihi wasallam's way was what? That he would open his fast how? With a few dates, a date, water, right? And then he would pray the salah. After the prayer,
• 212:30 - 213:00 then he would go eat with his family. So we should also try to follow the sunnah. And remember that when you eat dates and water with that, it will rehydrate you like anything. Really, all that dehydration of the whole day goes away completely. And this is scientifically proven on an empty stomach. If you're ever feeling low and you're hungry, have dates and water together. It will give you a boost of energy. So the energy that you get from that is just sufficient to pray in
• 213:00 - 213:30 peace. Okay? And then go back to eat. Now what is the purpose of prayer? What is the purpose behind salah? What is it? It's a meeting with Allah subhana t. Right? And what is necessary for any meeting? Right? That the heart is present. So if a person leaves his food, goes to pray and his heart is still with the food. Can he pray? Is the purpose of salah
• 213:30 - 214:00 being fulfilled? No. So this is why there is allowance for a person to delay going to the in order to finish his food. If a person thinks whatever is written for me, every bite I am going to get it. He would begin with the what is evening meal, supper, dinner. Meaning if he was ever in a position such as this that is being pronounced for the salah and his
• 214:00 - 214:30 dinner has been served, then what would he start with? Dinner first and then he would go for prayer. Tell me something. If you were to see somebody doing that, if kama is pronounced and there's somebody who's eating, what would we think about this person? How judgmental we become, right? And we think we know a lot. This is a companion of the prophet sallallahu alaihi wasallam Omar, right? And if food was brought to
• 214:30 - 215:00 him, food was served, then what would he do? He would eat first and then go for prayer. that we also become difficult with children that they're hungry, they want to eat, but we rush them through their supper or their food just so that they can get to prayer first. And then what happens? They begin to resent the salah. Now, in other hadith that we will learn, you'll notice that the words that are mentioned are the food is served. There's a difference between asking for food and being served.
• 215:00 - 215:30 Now if you ask for food, you know that salah is going to start in 5 minutes and you say, "Can I please have food right now?" Now you are putting yourself in a difficult situation. If you're really hungry, you should have asked earlier. Okay? But if the food is brought to you and you leave the food and go, first of all, you're not going to get to eat. And secondly, the person who has brought the food, how are they going to feel? How are they going to feel? It's going to be
• 215:30 - 216:00 difficult for them, right? I just put in so much hard work in preparing this hot food, fresh food, and this person is sitting right before them and they're leaving it and they're going to go away. Okay? So, because of this reason also we see that they were very courteous. So, he would said of the of a person, it is a part of a man's understanding. If a person really has understanding then what is it
• 216:00 - 216:30 that will show to advance meaning to fulfill his need that he will he will fulfill his need first. Okay. So that when he goes to the salah his is meaning he goes with a clear heart not that his heart is you know busy with something else or
• 216:30 - 217:00 thinking about food. Okay. So what is it that shows the intelligence of a person that he will fulfill his need first and then go for prayer. What could that need be? Whether it is using the bathroom, okay, or it is eating his food, finishing off his food, whatever it may be, he will fulfill his need first and then go to prayer. Because you see, one of the signs of successful people is what? That they finish what they start, right? So they
• 217:00 - 217:30 complete something and then they start something else. What happens with us is that we try to multitask. We're like, "Okay, I'll just eat half right now. I'll go pray and I'll come back to eat." Then what happens? You go and pray half-heartedly and you come back and you finish off the rest of your food and you don't even have that feeling of satisfaction, right? You don't know how much you've eaten. So you end up eating more or you end up eating very soon after again because you're not satisfied. So what is necessary that if
• 217:30 - 218:00 you're eating finish it and then go okay because then you'll be able to focus in prayer. Exactly. If you can manage to perform half of the salah in Jama with that is better than performing the entire salah with jam but without any and immediately after the prayer rushing back to the food. You see what happens is that when you have to go back to food then you will rush through the prayer and you say quickly finish so that I can eat. But when you finish your
• 218:00 - 218:30 food first then you can pray you know you can take your time you can pray easily right now in the Quran also what does Allahh say when you have become free then stand in prayer right when you're meaning when you've finished your food when you've fulfilled your need then then get up and pray Because when you will pray like
• 218:30 - 219:00 that then you will be able to have to Allah subhana tala correct. So when you finished eating then stand for prayer and when you will stand for prayer like that then you'll be able to have we leave things midway halfway and then we're neither here nor are we there. So only after can you have
• 219:00 - 219:30 said when the supper is placed meaning is served is pronounced then one should start with the supper meaning start with your dinner it's been served to you so finish it and then go for prayer.
• 219:30 - 220:00 When the is meaning it is put before you, it is served then start with it before you perform the prayer. Now prayer, you don't have much time for that, right? But still he said eat first and then perform the prayer and do not rush in your food in your meal. Meaning don't be hasty in finishing it because then you'll choke
• 220:00 - 220:30 and you won't be satisfied and you'll begin to resent the prayer. Now what happens is that we go to extremes. If we think that praying salah on time is important then we think that if the time for prayer enters at 5:30 then you should be standing at 5:31. If you're standing at 6:00 you are committing a sin. H and then we hear stories about people who as soon as the time for prayer entered they left their food whatever they were cooking and they went for prayer and they died in their prayer. I mean yes it's a very good story but is
• 220:30 - 221:00 it practical for every sit for every person in every situation? No. In real life is it possible? No. You can't always leave what you're doing whatever it is and go perform salah. I mean for salah Allahh has given us a certain time period right it's not like you have to be here at this minute at this second you have an hour you have 2 hours you have 3 hours in that time pray whenever it's easy for you whenever it is most
• 221:00 - 221:30 possible for you correct now what does it mean performing the prayer at its time at its time right some have interpreted this as But it doesn't just mean as soon as it begins. Because if you're praying, if it starts at 12:00 and you're praying at 12, at 12:05, at 12:30, at 1:00, you are praying salah on time. Okay? Even if it's half an hour before the time ends, you are still
• 221:30 - 222:00 praying on time. The issue is with regards to the congregation because that will not wait for you. Okay? If you're praying individually yourself at home, then you can choose to pray whenever it's easy for you. But when you have to join a congregation, which is something necessary for men, then what are they supposed to do? Then when there is a need before them, which they have to fulfill, then what is necessary? That they fulfill their need and then go for prayer. But remember that over here in
• 222:00 - 222:30 all of these hadith where it is mentioned that eat your food first. H this is uh the command of meaning it is it is allowed for a person of every command that the prophet sallallahu alaihi wasallam gave that we learn about in the Quran remember it is not of it is not okay like for example in the Quran Allah says
• 222:30 - 223:00 uh when you come out of the state ofam then hunt is Is it waj? Is it waj for every person that when they come out of the state ofam they go hunting? It's not waj. So over there is of what? It is permissible. All right. Meaning if a person wishes to go hunting then he may do so. Now sometimes the is of meaning what is better what is
• 223:00 - 223:30 preferred what the prophet sallallahu alaihi wasallam is telling you to do. So in this situation where you go for prayer or you eat what is better? What is better? Food. Because that's what the prophet sallallahu alaihi wasallam said. Okay. But remember that this does not mean that a person keeps eating and eating and eating until he misses the J completely. Okay. This command allows him to join the J
• 223:30 - 224:00 late. second rakar, third rakar, even fourth rakar. But it doesn't allow him to miss the jar completely. So a person will decide can I finish this? Yes, I can and I can join the jar. Okay. Alhamdulillah. And this is how we should eat also. Why is it that we have to spend 45 minutes eating our sandwich or eating our meal? If you think about it, this was not the way of the prophet sallallahu alaihi wasallam to sit and eat and eat and chat and talk
• 224:00 - 224:30 and relax. We have converted food into social event and entertainment, right? We take our time. We spend so long in eating. It should be something that should take maximum 15 minutes, maximum half an hour, not more than that. But 10 15 minutes, alhamdulillah, it is sufficient for eating your food. Right? So if a person eats at this pace then he inshallah he can join the jar but if he's taking too long then what should he
• 224:30 - 225:00 do? He will have to stop his food leave it and go join the nimra and come back and otherwise also if we uh organize our day such that we are aware of when the prayer time will enter then we won't be in these situations. When the supper of one of you is
• 225:00 - 225:30 placed and the has been pronounced, then begin with the supper. And he should not be hasty until he is free from it. Meaning until he has finished his food. But this does not mean that he should miss the jar in finishing the food because remember that on the one hand is of waj which is praying in j and on the other
• 225:30 - 226:00 hand is of a command of so when the two are before you which one are you supposed to prefer the waj right if there's something recommended and there's something waj and you can only do one of the Which one are you supposed to prefer? All right. Meaning it is recommended for you to do that in that situation. But if uh like for example when there's food before you time for prayer enters, it is
• 226:00 - 226:30 preferred for you to finish your food first. That is preferred for you. But on the other hand, praying in jam is waj. Okay? So you have to choose between waj and mustab. Now you have to choose between waj and mustab because the imam is on the last raka. So in that situation what are you going to do? You're going to leave the mustab and prefer the waj. This is just
• 226:30 - 227:00 like a person has money and he needs to give zakat. Zakat is waj. And on the other hand there's also a great opportunity to spend in charity. That is mustab what what is he required to do? He can't leave zakat to give charity elsewhere. He has to give zakat. Yes, you aim for the same as as women. It's not an obligation to perform salah in J. So this means that if there's something else that is more important in the sense that more timesensitive, right? that you cannot
• 227:00 - 227:30 move here there then like for example you have to feed your child or for example you have to go and nurse your child or you have to change your child now what are you going to do leave the baby dirty leave the baby crying that's going to disturb you in prayer you can't pray with kushu at all correct so this is why for women there is an allowance they're not required to pray in jam but in the situation where your work is not time sensitive then should you benefit
• 227:30 - 228:00 benefit from? Yes, you should. Okay. So, and food would be put for him, meaning he would be served and salah would also be established, meaning would be pronounced and he would not come for the prayer until he would finish the food. And he he would even be able to hear the recitation of the
• 228:00 - 228:30 im right meaning salah would have been started the imam is reciting but still Ibn Omar would finish his food and then go. This does not mean that he would miss the no he would join late. So this is something that we need to keep in mind when one of you is
• 228:30 - 229:00 eating that he should not be hasty until he fulfills his need from it. This is also important to remember. Fulfill your need from it. that if you know you'll be fine by taking three more bites or five more bites then alhamdulillah you don't have to finish everything that's there satisfy your need and then go even if the salah meaning the has been pronounced so in summary what is it that
• 229:00 - 229:30 we learn what is it that we learn that food eating is a Whether it is for the person who's breaking his fast or a person who is eating his dinner or lunch in the hadith is mentioned but it's not just limited to dinner. It applies to lunch also. It applies to your tea also, your coffee also. Because for some people it's a very serious need. Right? If they don't have their tea on time, they're going to get a headache. They're going to be falling asleep in prayer. They'll be
• 229:30 - 230:00 cranky. Right? So any kind of food, what is it? It's a need for a person. and J an obligation on men. But when there is a need that has to be fulfilled, right? Then where a person is allowed to miss the Jama pray at home over here with regards to food, is he allowed to miss the Jarra altogether? No. Not miss it but join it a bit late. He's allowed to do that. You are your
• 230:00 - 230:30 best judge basically and you have to take a lot of caution because Allah is watching you. Allah knows how hungry you are and how much you need to eat and how important the prayer is for you also. Yes, exactly. That when the situation is in your control, then yes, you should not eat or plan to eat at the same time when you're supposed to go pray. Like for example, you have to go out to eat with your friends. Don't go at the same time as a time of salah. Choose a
• 230:30 - 231:00 different time either before or after. But sometimes the situation is not in your control. Somebody invites you will be done before isha and what happens? The food is served at the time of right when the adan is being pronounced at the masjid. Now you had the intention to go to the masjid but you can't make it now. For many men it happens. So what are they going to do then? What are they going to do? If the masid is like 15 minutes away then okay they've lost that chance. So what are they going to do? Establish a in the
• 231:00 - 231:30 house. But should the people be rushed through the food? Eat quickly because it's time for isha. No. Even if it's what do we learn? Eat first and then pray. Yes. Or burping constantly. Right. So it's necessary that we are proactive. And in situations where things are not in our control then um do whatever is best. Inshallah you are your best judge. And right now also we should be proactive because you have 20 minutes before jum. Okay.
• 231:30 - 232:00 How are you all doing today? Welcome to the class. Those of you who are new and um mah I saw some of you last week also. So welcome to the class.
• 232:00 - 232:30 So in Bkari we are doing the chapters which are about salah in congregation praying together in Jama and the bab that we are studying
• 232:30 - 233:00 is that when food is served and at the same time the prayer is established meaning the is given then what should a person do? Should he stop eating or should he not eat at all and go to the salah immediately or should he eat finish off his food and then go join the prayer? And as we learned earlier that there's no one answer because it really depends on the situation. If a person has a little bit of food left that he wants to finish before the prayer then he should do that because in his salah
• 233:00 - 233:30 he will constantly be distracted. But on the other hand if he hasn't even started his meal and if he eats his food and then goes to join the prayer he might miss the prayer completely. So it really depends on the situation. So if the food is going to distract a person from the prayer then what should he do? Finish his food and then pray. But if a person is going to be distracted from his food because of the prayer meaning he's not able to eat properly because of the
• 233:30 - 234:00 salah then what should he do? Go and pray first. So whatever is of most concern to an individual at that given time he should do that because the purpose of prayer is to meet Allah subhah. And if the prayer is such that a person does not have focus then that is not fulfilling the purpose of the prayer. So in order to ensure that the salah is being performed properly, one must fulfill his needs and of the most important needs is food. So this is why
• 234:00 - 234:30 a person should eat first if he has to. Then we see the hadith about that the prophet sallallahu alaihi wasallam said when the supper the dinner of one of you is served and the prayer has been established meaning is given then what
• 234:30 - 235:00 should a person do? The prophet sallallahu alaihi wasallam said then start with your supper meaning eat first and he should not hurry and rush until he is meaning until he has finished his food because if he's going to uh be to fast and eating and he's not eating properly then that could hurt him. And if he does not eat properly and he
• 235:00 - 235:30 rushes to the prayer again uh he won't be able to focus in prayer. So the prophet sallallahu alaihi wasallam advised over here that what should a person do? Eat first and don't rush too much. Eat at a normal pace and then go and join the prayer. But what if in this process a person misses let's say one rakar, two ra even three. Is that okay? Again it depends on the situation. If he's too hungry and he knows he will not be able to pray properly, then he should eat first. Even if he's going to miss
• 235:30 - 236:00 first rakar, second rakar, third rakar, as long as he can catch the j. But if he's going to miss the jama completely, then what should he do? Then he has to stop and go, right? Then he has to stop and go. Because like we learned earlier that eating first is mubah. Meaning people have that allowance. It's an allowance. It's permitted. All right? But praying in Jamara for the men, what is that?
• 236:00 - 236:30 Mandatory. So when you have two things before you, one that is permissible and the other that is mandatory, then what do you have to choose? That which is mandatory. So in this situation, a person will go and pray first and then eat. You see what happens is that we look at the prayer as let's pray first so that we can eat easily. But it should be the other way. Eat first, get your food out of the way so that you can
• 236:30 - 237:00 pray. But we think get your prayer out of the way so that you can eat comfortably. But it's the other way that too that when you have a full stomach then you become lazy. And again we need to remember the sunnah of the prophet sallallahu alaihi wasallam when it comes to eating. Exactly. We should not generalize this allowance. It really depends on the situation that if a person is really exhausted, he's tired, he's been hungry and yes, the Jar is going on but he needs the strength to pray also. So this
• 237:00 - 237:30 is why the prophet sallallahu alaihi wasallam advised that eat first. And you see the Sahaba, they weren't people who used to eat a lot. They wouldn't eat much and they wouldn't eat such food which would cause a person to be sleepy and you know that all the energy is concentrated and digesting the food. They wouldn't eat like that and they wouldn't eat that much either. They wouldn't spend too much time eating. So this is why the prophet sallallahu alaihi wasallam told them to eat first
• 237:30 - 238:00 and how did he understand this that food would be served to him and even the prayer would be established and he would not come to the prayer until he would be done eating and he would even hear the recitation of the im. So that that means that sometimes perhaps he would even miss the first it's possible right and sometimes even two because he could hear
• 238:00 - 238:30 the if the you can hear that means can be any second now. So what does it show that he would eat first and then join the that when one of you is meaning he's already
• 238:30 - 239:00 eating then he should not hurry and rush until he has fulfilled his need from it. Meaning that if he has to eat a little bit more in order to complete his meal then what should he do? Complete his meal and then go even if the prayer has already begun. So all of these narrations what do they show to us the practicality of our
• 239:00 - 239:30 religion that how practical the dean is. Now if it's a group of people who are eating all right and the time for prayer enters so for example a group of men they're sitting together they're eating and the time enters now what should they do? stop their food immediately and pray. What should they do? Finish their food and then do jam. But what if
• 239:30 - 240:00 uh one person is eating okay and the jam is going to begin? You understand? How is it different from the first case? The first case is the all the people are eating. So when will they start the jar? When everybody is done. But now let's say you go to the masid and you have a sandwich in your hand and the jar has begun. So then what are you going to do? Depends. If you have a bite or two left, finish that. Even if the salah begins. But if you think no, it's going
• 240:00 - 240:30 to take me a good 15 minutes to finish this. So what should a person do then? Leave it and then go pray. Then we also see that because in all of these Abuab basically Mkhari is clarifying that what are the genuine reasons that allow a person to either miss the J or join the J late. You understand what are the valid reasons because of which a person may not join the J at all or he may join the J late.
• 240:30 - 241:00 So of those valid reasons is what? sickness and over here from all of these a hadith what do we see food is also a genuine reason okay depending on the situation of the person it could be a genuine reason so if because of his food he has to join the j late is there any harm is there any sin upon him no there is no sin upon him all right because
• 241:00 - 241:30 it's a genuine reason but remember that when it comes comes to the im the one who has to lead people in prayer then it's a different story okay because he has to sacrifice more and this is what we see in the sunnah of the prophet sallallahu alaihi wasallam when the im is called to the prayer and in his hand is what he's eating meaning the im is eating his food
• 241:30 - 242:00 is in his hand and what happens he's called for the prayer. What is he supposed to do? If he says no, I'm supposed to eat first, I'll eat first and then go pray. Then what is going to happen? The congregation will get delayed and people are going to be affected, right? But if a person has to go join the J, then his joining late is not going to affect anybody but himself. He's missing out on some reward, but
• 242:00 - 242:30 it's only going to affect him. It's not going to affect other people. But the im what about him? What do we see from the sunnah of the prophet sallallahu alaihi wasallam? He said, "I saw the messenger sallallahu alaihi wasallam he was eating shoulder meaning of a
• 242:30 - 243:00 sheep and he was taking the meat off of it. He was biting it and he was called to the prayer. So what happened? So he stood up and he put down the knife meaning with which he was taking the meat off. What did he do? He put it down and then he went and prayed and he did not make woodoo meaning fresh woodoo he did not make. Why? Because he already had woodoo and eating sheep meat does not break one's
• 243:00 - 243:30 woodoo. So what do we see over here? many things. First of all, we see that the prophet sallallahu alaihi wasallam ate meat. Okay? So there is absolutely nothing wrong with eating meat unless it's harmful for a person's health. A person could have a health condition because of which it's not suitable. But otherwise out of piety abstainating from meat, this is not of the sunnah of the prophet sallallahu alaihi wasallam. He was the most pious of people, the most mut of them and he also ate meat. Then
• 243:30 - 244:00 we see that in this hadith the prophet sallallahu alaihi wasallam we learn that he was eating shoulder and in other hadith also we see that he was eating his shoulder. So it seems that that was his favorite. Thirdly we see that the prophet sallallahu alaihi wasallam was using a knife. So while the prophet sallallahu alaihi wasallam ate with his hand meaning using his fingers we see that he also used a knife. So there is
• 244:00 - 244:30 no harm in using your hands or using cutlery. There is absolutely no harm because the prophet sallallahu alaihi wasallam did both. Right? Because sometimes what happens is that we think that eating with the hands is definitely better. Right? And as a result even when cutlery is available and it it would be more practical and easier for us to eat with that cutlery what do we do? We think that no eating with the hands is better. But we see that the prophet sallallahu alaihi wasallam he was a very practical man. So when he was cutting
• 244:30 - 245:00 the meat you see that he was using a knife. All right? But remember that if you are using the knife then don't cut with your right hand and eat with your left. Right? Cut with your left hand eat with the right. And if you find it difficult to cut with the left hand, cut with the right hand but then also eat with the right. And it's just about practice. Right? Then we also see over here that the prophet sallallahu alaihi wasallam he stopped his food meaning he stopped
• 245:00 - 245:30 his meal. All right and he went to lead the people in prayer. Why? Because while it is permissible for a person to eat first and then pray. Remember that it is not mandatory. So this clarifies that it is permissible to eat first and then pray. But it is not mandatory. So when the prophet sallallahu alaihi wasallam commanded in the previous a hadith where we see that he said eat first that doesn't mean that it is mandatory on us
• 245:30 - 246:00 to eat first. That command is for permissibility. All right. Also we see that the way of the prophet sallallahu alaihi wasallam it's amazing that he is eating in the middle of eating he stands up puts down the knife and goes to pray. Like we learn from other hadith also that the prophet sallallahu alaihi wasallam he would be amongst his family but when the time for prayer would come he would become like a stranger like a stranger all of a sudden
• 246:00 - 246:30 his mind would just go elsewhere that that's it I have to stop this and go for prayer now and we see this attitude reflecting over here also that in the middle of eating and he stops so in summary what do we see that food allows a person to join late even pray late so for example temple and by late I don't mean delay the prayer from its proper time but that a person does not have to stand up and pray immediately. So for instance you are
• 246:30 - 247:00 eating your food and the adan you know is pronounced for a particular prayer it's not required of you to stop everything and pray immediately. It's best if you do that but if you were eating you can pray 5 minutes later 10 minutes later 15 minutes later. There is absolutely no harm in that. If you're hungry, you cannot focus on prayer. And then sometimes you know food related things are also such that are quite urgent sometimes like for for
• 247:00 - 247:30 example if you're cooking all right and uh the oil is hot and you know that if you go away for even a minute the food can burn or something can happen right and that will you know have an effect on so many things. Just the other day I was watching a recipe in which uh the instructor was saying that even if the doorbell rings don't leave the stove at this stage because if you leave the food at this point it's going to get ruined.
• 247:30 - 248:00 It's going to get spoiled cuz sometimes it happens that you're really at that point where if you stop drop and go pray you know the food will be affected and you might think what's the big deal you know if it's just you who's going to eat. Okay, it's not a big deal. But when you have to feed children and when you have to feed other people, then it becomes a big deal. So when this allowance is there, then we should also be easy with ourselves. But being easy
• 248:00 - 248:30 does not mean that we keep delaying the prayer, deferring it until the very end. That is something that we should be careful about because The one who was in the haj of his family. Haj is what? Need. So in fulfilling the needs of his family meaning doing
• 248:30 - 249:00 housework, domestic chores he is doing that and then the is pronounced for the prayer. So what does he do? So he stops his work and he goes to pray. Now earlier we learned about food that a person is eating. All right. Now this is about housework. Is housework a genuine reason which allows a person to miss the J or delay joining the J? Is it a valid
• 249:00 - 249:30 reason? It's not. Why? Because it can be done later. Exactly. There's no end to it, right? There is no end to it. You see, eating food, that's a need. It's a necessity, right? And especially when you're already eating or the food is right in front of you, then you have to finish your food. But housework, is it a necessity? We have made it a necessity
• 249:30 - 250:00 for ourselves. But really, is it a necessity? If your dishes lie overnight in your sink, will something catastrophic happen? Will you get a headache? No. But if you don't eat properly, that can affect your blood sugar levels, right? It it can affect your body. You're sleepy, you're tired, you're hungry, your head is hurting, then your stomach is hurting, and then you're feeling cold all over, right? People experience this because of not eating properly. But when it comes to
• 250:00 - 250:30 housework, remember it's not urgent. Food, that could be urgent and important, right? But housework it may be important but is it urgent? It's not urgent. It can be exactly eat first get you know get some energy and then do the work. And you see if you're eating your food then how much time will it take you to finish your food? Maybe 5 minutes maybe 10 minutes right? So this is why you can defer the prayer until you're
• 250:30 - 251:00 done eating. But when it comes to housework you think it's going to be 5 minutes. You think it's going to be 15 minutes but one thing leads to another which leads to another and you don't even know your whole day is gone. Right? So this is why when it comes to prayer then a person has to stop the work and go pray and especially remember that Jar is an obligation on the men. So housework while it is nice that they do it is not a requirement of them in the sense that it is not f on them. I'm not
• 251:00 - 251:30 saying that on the woman it's but we do learn from hadith that the woman is responsible over the house right and generally it is the women who are doing such work. So if the husband is vacuuming right he's helping his wife out with the housework she shouldn't say no no you cannot step out of the house until you've done the whole house. I don't care if you're going to miss your isha I want you to do this before you go. No, very nice of him to do that, but he cannot be stopped from
• 251:30 - 252:00 going because of housework. He said, "I asked that what is it that the prophet sallallahu alaihi wasallam would do in his house?" They were curious, right? Because they couldn't go in his house and see and watch him, right? See what
• 252:00 - 252:30 he was doing because that was his, you know, private space. And at the same time they were curious because outside okay he is doing something he's talking to people he's advising them right but in his house what does he do they were curious because the prophet sallallahu alaihi wasallam being such a busy man that he was a productive man right someone who would not waste his time the sahaba they wondered that what does he do at his house when he goes what is it
• 252:30 - 253:00 that he does how does he keep himself busy She said the prophet sallallahu alaihi wasallam he used to be in the mnah of his family. What is mna? Mhna is occupation to keep oneself occupied. So he would keep himself occupied and busy with what? His family. Meaning he would help his family in regular work, in regular
• 253:00 - 253:30 housework. Meaning he would keep himself busy serving his family by helping them in the things that are generally done within a house within a household. She meant meaning serving his family. That's what he would do. He would help out. He wouldn't just sit and relax and be served by others. Rather, what would he do? He would go and help out his family
• 253:30 - 254:00 members. And remember that the prophet sallallahu alaihi wasallam did not have one wife. He had multiple and he would go and visit each one of them regularly. Now imagine going to one one's house and helping her with something, going to the other and helping her with another thing. Then when the time for prayer would come in, he would go to the prayer. Then
• 254:00 - 254:30 whatever he was doing would stop and he would go for the prayer. What do we see over here? The fact that the prophet sallallahu alaihi wasallam while he was a prophet, the one who received revelation, the one chosen above all of mankind and not just all of mankind but also all of the prophets, the one who will be honored as being the first one to enter Jenna. When the people will cross the
• 254:30 - 255:00 they will be cleansed at the when the time will come to enter Jenna the prophet sallallahu alaihi wasallam will be the first one to reach there and when he will reach there the gates will be closed. So he will hold the handle and knock at the gates of Jenna and he will be asked who is this and the prophet sallallahu alaihi wasallam will say that it is him and then the angel will say that I was told to not open the door except for you meaning I was instructed that you should
• 255:00 - 255:30 be the first one to enter paradise. So he will be the first one to enter paradise. Imagine his imagine his high ranks in this duny and in the but yet when he would go to his family what is he doing serving them in another hadith we learn the words he was a human being so he would do the things that normal people do what
• 255:30 - 256:00 in a hadith that Imari has recorded in his book he's written a chapter what a man should do in his house. And in this hadith he has mentioned that was asked that what did the prophet sallallahu alaihi wasallam do in his house and she replied he did what one of you would do in his house. He mended sandals and he patched garments and he sued meaning he would also sew the clothes. He would patch up his clothes
• 256:00 - 256:30 or other people's clothes. His family also mend sandals. In other versions, we learn about, you know, milking the animals, even looking after himself and his family's needs. Regular housework, he did that. But what happens is that sometimes we think that if we are, you know, if we have a certain position somewhere out in the world, then when we come home, we should be treated in the same way.
• 256:30 - 257:00 your status elsewhere. Good. Alhamdulillah. Allahh has given that to you. But within a house, what are you? What are we? A wife, a daughter, right? A daughter-in-law, whatever our role is. And we have to accept it and fulfill that. Fulfill what is expected of us, right? Never think that just because we have more knowledge compared to our spouse now our spouse should be serving us because Allah subhana t has raised
• 257:00 - 257:30 the status of people of knowledge so our husband should also serve us. No you have knowledge good alhamdulillah but at the same time you have certain responsibilities and the prophet sallallahu alaihi wasallam he fulfilled those responsibilities and you see it's amazing how the wives of the prophet sallallahu alaihi wasallam they loved him. Why do you think they loved him? One of the reasons was that because he cared for them. He looked after them. Because when a person helps his family right in their work, then what happens
• 257:30 - 258:00 is that this is what brings them together. This is what brings them closer together. This is what produces love. Yes. But you know when the men will learn when they see in your attitude. When they will see that you are striving so hard within the house and also elsewhere and not yelling at them and your attitude is changing, they will become more cooperative. You see what happens is that men love to be respected. They love to be respected. If
• 258:00 - 258:30 the wife respects her husband, treats him like a king, he will become her servant. Literally, he will become her servant. He will even do the dishes for her. If if she is going to listen to him, she's going to show love to him. She is going to fulfill his needs and respect him. He will do anything for her. He will. He's got that strength. He's got that ability. Yes, there are exceptions. You're there. Okay, there are exceptions. But generally, we see that this is something very normal. I
• 258:30 - 259:00 remember reading an article about this that what happens is that a wife when she has a lot of housework, you know, children, all of that work, she gets frustrated with her husband. So what happens? He enters and she goes off attacking him. So what happens? He doesn't want to see her, doesn't want to talk to her. He goes, hides in his man cave. He doesn't want to come home, right? Or he goes sits on the couch and turns the TV on. Exactly. Blocking everything out. So then what happens?
• 259:00 - 259:30 The wife becomes even more angry, right? She becomes even more angry and then the distance it only grows between the husband and wife. But on the other hand, if we have this attitude of forgiveness and lowering our expectations and helping the other instead of expecting from others, giving to the others, then this is something that will produce love. And also you see what happens is that we try to get work done from other
• 259:30 - 260:00 people by emotionally bullying them or yelling at them. But this is not the way. Not the way at all. If you show love to them, forgive them. That is the best way of having them work with you. Like I always remind myself of the responsibilities that the men are taking care of, which are many. Like for example, taking care of the car, you know, just getting tuneups or whatever they need to do of the house, you know, so many things, taking us for groceries,
• 260:00 - 260:30 doing all this other stuff like, you know, renewing passports and all this stuff. It requires effort from them which we wouldn't understand. You know, uh there's certain things that they do which we don't have to do, but we don't realize that they have done it. You know, like for example, in my house, I don't fill up the gas. I had to do it this morning. I don't fill it up is generally their job. But I mean taking out the car just to get the gas 5 10 minutes here or there and then on top of that we expect them to do dishes. I mean we should be reasonable as well that
• 260:30 - 261:00 what can they manage? What else are they doing that's on their plate because they are doing their part as well cuz we're not doing those things. So each person you know has their work and yes housework is something that can be shared definitely but the way of sharing it is not by bullying the other person. It's by respecting them, earning their love so that willingly they will help you and you're training them for life because uh how many times it happens that a man is
• 261:00 - 261:30 by himself you know for a short period of time and if the wife has to travel somewhere then she has to cook and from before and do everything from before and come back home to such a big mess and then the husband he doesn't even know how to iron his clothes many times it happens. So if we are teaching our sons, remember that we're training them for life. These are important life skills that girls need and also boys need. Yes. I mean when it comes to just filing your taxes and so many things they have to
• 261:30 - 262:00 manage and they're doing it constantly along with their regular work and we think that if we had to wash two three dishes or we had to cook two three things it's too much work. Who could be busier than the prophet sallallahu alaihi wasallam yet when he went to see his family he would be helping them because both the husband and wife need to look after one another right I remember visiting a family once the wife was quite unwell and the husband was uh preparing dinner for four children and
• 262:00 - 262:30 this is not a husband who's just you know doing an ordinary job he's a professor at university you know doing his PhD Mashallah I mean professionally very advanced but yet he's preparing food for his children and guests and not once not twice many many times because the wife was unwell and the wife was working regularly. So both have to cooperate with one another so that they can live
• 262:30 - 263:00 productive lives. Right? But remember that if you're not receiving the cooperation of the other then perhaps you need to give more. Change your attitude and inshallah the help will come. Change your intentions about how you it's by perspective right and it makes the work easier also. Also one more thing we see here the prophet sallallahu alaihi wasallam he would go to visit his family I mean his uh wife and he would be helping out over there. Right now many times it
• 263:00 - 263:30 happens that our family members whether they are uh immediate family or extended family we have certain obligations towards them and one of them is you have to come see us every day or every other day or every weekend right there are some family members who expect it like for example if you have an aunt or you have a grandmother and you don't see her once a week she'll be offended with you but what happens is that we don't want to go there because we have so many things to do and we think it's going to be a waste of time we just go there sit
• 263:30 - 264:00 for half an hour talk talk about what I can even talk on the phone but you know what they want to see you it's not about what you have to say or they have to say they want to see you so when you have to go meet your family and you're just sitting there so that they can see you why not go with the intention of helping them right so that you can earn double your time is spent in doing you know some work that is inshallah going
• 264:00 - 264:30 to be beneficial for you and for other people. I mean when we go somewhere we go like guests. So we think that you know I'm just going to sit on the couch and I'm wearing my nice fancy clothes so I I can't do anything. No. And especially when we're going to family you know the house of family members then over there especially we need to help out. Unfortunately, we think that if we're going somewhere, we should be served. If we are in a relationship like
• 264:30 - 265:00 a husband, then he has to give us. But whenever we're dealing with people, it shouldn't just be about ourselves. It should be about what we can do for others. Because remember that what we do for others, how we deal with them, that is how Allah subhana t is going to deal with us also. So the prophet sallallahu alaihi wasallam his humility, what do we see here? that when he would be at home, he would be busy. He would keep
• 265:00 - 265:30 himself busy in serving his family. What balance in his life where he's a a great adviser and a leader at his home also. He's such a perfect companion. This is one of the best ways of letting out that energy, right? Physical work. Because what happens is that we are sitting in the office in front of a
• 265:30 - 266:00 computer all day long, right? Or we're sitting in a classroom taking notes, but then when you go home, you need some physical activity. So whether it's the dishes or the cooking or the vacuum or changing diapers, whatever it may be, remember that it's good for you when you help others. Then you get their cooperation also. Right? Many many times it happens that women complain that they don't have family support. Right? They don't they don't get permission. The thing is that if we
• 266:00 - 266:30 start focusing on our primary obligations and start fulfilling them properly then like we discussed earlier he will get all the support. Like I remember one of the aunties she was saying that my husband wants his dinner at the table at 5:00. So I do whatever I want to during the day, but at 5:00 I make sure that his fresh, you know, food is ready. That I do not compromise on. He does not want that to be compromised. So she respects
• 266:30 - 267:00 that. Our problem is that we don't respect other people's, you know, expectations or their needs. We think they should be patient. So what if the food is half an hour late? So what if it's 1 hour late? It's not a big deal. It's not a big deal to you but that is how they want it and the husband being uh the yes I mean Allah subh has given him a so we should also respect that also what happens is that when we are working you know to help somebody out we
• 267:00 - 267:30 start expecting from them this is a problem if we're doing housework we think that we're doing a huge favor towards the family towards the husband usband. So he should be cooperative and he should be helpful and he should also perform he should also take some responsibility within the house. But the fact is that whenever we're doing something, why are we expecting from people expect from Allah subhana tala? Don't do it for others. Do
• 267:30 - 268:00 it for him. Every effort because what can people give? Mashallah, you cooked really well. Good job. You clean the floor really well. What are these comments going to do to you? They're only going to, you know, if you think deeply, they're going to annoy you because yes, the floor is clean, but you know what's going to happen? So don't expect anything from people. Expect from Allah. Always tell yourself I'm not doing it for them, I'm doing it for him. And if it's something expected of us, you know, a responsibility that has been given to us, then do it still. And fulfilling
• 268:00 - 268:30 your responsibility for whose sake? For the sake of Allah subhah will conclude here. Foreign
• 268:30 - 269:00 once again.
• 269:00 - 269:30 Inshallah. We are going to be doing grammar now. And so I hope uh you all are all set. Alhamdulillah. I can see I'm on the right slide um slideshow. But have to go ahead. Give me a
• 269:30 - 270:00 second. Something wrong with the slideshow. It's not coming on. Maybe I will just have to do it manually. Okay, here it is done. So, alhamdulillah uh we finished with the review of all the things that we have studied so far. We studied about the kinds of different nouns, right? We studied about the pronouns and I also
• 270:00 - 270:30 posted a quiz inshah uh to give um for the first part of the um stuff that we reviewed 1.1. Right? Did anybody get a chance to take that quiz? So I made the quiz actually open book and also that um not yet. Okay. Alhamdulillah. So if you did, how did you find the quiz? Was it
• 270:30 - 271:00 easy? So some of them were multiplechoice and also if you got it wrong like there were couple of answers and you got one wrong then you can actually uh clear the answers and also give the right answer again right so inshallah um that will help you perhaps you won't have a you know difficulty if you retake you don't even have to retake it within the question the first time you do it if you get some of the answers
• 271:00 - 271:30 wrong then you can actually uh go back and correct those answers. Inshallah have done feedback and give you uh the um correct answers. So it's all for practice. Go ahead and take these quizzes as I post them. I'll be posting one every week uh for the next two three weeks. So till we cover all the material inshallah. Uh right now it is not going to be closed because once you close it then I'll have to reopen because some
• 271:30 - 272:00 people didn't take it. So um I'm going to give you some time. Do practice it because this will help you when you do your final exam for the unit one which is all about the nouns then this will help you um kind of master that material. So today we do going to start with a new topic is the demonstrative pronouns. So what is a demonstrative pronoun? You say ask me. It is called
• 272:00 - 272:30 ishara. Isul is what is ishara? The word isara in it isara it is means to point to something to to point to something whether it is near or far. Okay. Isara means to point to something
• 272:30 - 273:00 whether it is near us or it is far from us. And what does ishara means? It is that noun. So isara is a noun right? It is a noun that that uh which is used to point to another noun. So the relationship between uh the one the object that is being pointed out to is
• 273:00 - 273:30 uh to the the another noun which is actually the pointing now. So I can also I'm going to start using it calling them a pointing noun. Right? And uh in English they're called demonstrative pronouns. But if you can remember ishara that will be very happy. I'll be happy with that. Okay. So let's read the definition. Isara is that noun which is
• 273:30 - 274:00 used to point to another noun and it is a definite noun. Right? So so far we have been start studying about all different kinds of nouns. We talked about the capacity of a noun whether it is definite or indefinite. And we studied the first category with of of nouns that are definite. Right? Proper nouns are definite. Nouns that have al definite nouns that are mudaf that added
• 274:00 - 274:30 on uh to another noun that is definite is going to be definite also. And we studied that pronouns all kinds of pronouns which are definite pronouns uh which are the attached pronouns and the detached pronouns right and also mtasil they all definite nouns. Now another category or category of definite
• 274:30 - 275:00 nouns is the uh uh ismul isara. So what is a isara? Basically there are two types of ismishara. When something is far away in a distance and you're pointing to it. So this is going to be um um let's go to the one that's nearby right the one that is near us and you're pointing to it. This was the
• 275:00 - 275:30 ishara means to something for that is pointing to something that is near us. So a pointing nouns so near distance is are pointing nouns used to point at things or people or things that are close. Okay. Whereas are pointing nouns which points to uh people or things that are not close
• 275:30 - 276:00 by. They're not close by. Right lie right away that close to you. No, they're not close to you. And so you are going to use uh when you want to point to them, you will use. So these two uh are the different types of uh ismul is let's look at some Quranic examples for ishara means what is karib the ones that are being point they
• 276:00 - 276:30 are pointing to something close by right so we have um Mubarak in this Quran basically is a blessed uh surah ay number 15. Uh just a side note the Quran is called vik right. So dikrron is being
• 276:30 - 277:00 referred the Quran is being referred to it because it reminds us of who we are our origin and our duties to Allah subhanaa tala and also Allah tells us about himself in the Quran he we know Allah through the the the right so in where is the pointing now is where do you think the pointing noun
• 277:00 - 277:30 is and what is being pointed at. So there is a Allah is talking about what and what Allah wants to point at the which is the Quran right so is a noun and is pointing towards zikra that this Quran right and when that's why we and then this is this Quran uh is for
• 277:30 - 278:00 karib had is something that is being pointed at and it is for right so and now we have uh this is Allah's sheic camel as a miracle for you where is the pointing noun
• 278:00 - 278:30 in is the noun the ishara Right? This which is pointing to what? To naka. Right? And that's why since naka is feminine, it's a she camel. Uh the pointing noun something we are using a noun to point to it is going to also be feminine. Right? is going to be used for whereas in the vik is a masculine
• 278:30 - 279:00 word like it's not actually like physically masculine but it is considered to be uh masculine in the language and that's why we use the isara for masculine. Next ayah is these are a criminal people. these.
• 279:00 - 279:30 The the thing that is being t pointed at is kum and kum is a uh is plural right there and many people in the and that's why Allah is using the plural is right is the ishara here in this ayah pointing to so these are the examples in for
• 279:30 - 280:00 ismul ishara for something that is being pointed to and which is nearby. So let's look at actually the the different the table of all the different uh isara which are used for something to point to something near right. So isara is if something is mu mu meaning singular and masculine you will use right here right let me annotate
• 280:00 - 280:30 wait annotate okay um and here right here okay so is going to be used when something that is being pointed out is singular. It's singular as well as that it is masculine. Now if something that is
• 280:30 - 281:00 being pointed out is in two is two in number right and it's masculine then you're going to say and notice that there is actually the the h will not have a al if next to it. Usually there's a dagger alf and some if you're studying other books in Arabic or they might not have even the dagger alf right so that is emitted in writing sometimes but uh in
• 281:00 - 281:30 pronunciation you will say right so when you're pointing to add two things it would be right and also that is going to be be pronounced with the al if after the H and sometimes you will have okay due to some grammar reasons some this word hadi will be used sometimes and
• 281:30 - 282:00 sometimes will be used okay it is going to be according to the the position or role of that uh the isamishara in the sentence we will use hadani sometimes and sometimes we will using and for something that's far away from us and it's plural you will say okay for plural in Arabic is three
• 282:00 - 282:30 or more right it's not two two will be dual and three or more you will point to uh the noun we will use is e for masculine now if something is feminine and you're pointing to it, you will say he had pronounced uh like written without an al if after her again that pronounce. Now if there's some two things that you're pointing to and they
• 282:30 - 283:00 are both uh uh they're both feminine then you are going to say these two right in English you'll have to say these two together if in in Arabic we just say it just means you're pointing to two objects or for grammar reasons sometimes you can say it we might have to say and if something is plural But also female you all continue to say ha
• 283:00 - 283:30 right is for masculine and for plural masculine plural or feminine plural you will say okay so let's and one more important point is here is that the plural right e plural pointing noun is used only for humans or angels an engine, right? So, humans, angels, and gyms
• 283:30 - 284:00 only. It is never is never going to be used for animals or objects, right? Something that means doesn't have rational a reason or it is an they objects nonhuman, then you're not going to use you will use something else. We'll discuss that later. Okay. So, let's read the table
• 284:00 - 284:30 together. Or then for feminine or and the plural. Okay. Uh
• 284:30 - 285:00 Okay. So this going to be and we'll be posting this these slides um under our grammar folder under slides and inshallah uh if you uh get uh you know you will need to whatever I teach something from slides uh I'm just teaching you mean doesn't mean you already learned it. Your job is now to go ahead and go over the slides again and learn the material. Right?
• 285:00 - 285:30 So this is these are the pointing nouns for something that is close by. Now let's look at examples for ismul is b means it is far something and the object that is the noun that is being pointed at is not too close to you then you will have to use these nouns to point to them.
• 285:30 - 286:00 That is the day of what is hul is everlasting life. That is the day right. So where is the point of interest? What are we learning about here? Where is the is in exactly? And because yud is in time distant for from us right in it's going
• 286:00 - 286:30 to be later on and that's why it's you're saying that is the day of uh everlasting life and what is this dalea is pointing to the yam right and yam is singular and masculine and that is why you're using which is also masculine and singular. Now we say that is a community indeed it has
• 286:30 - 287:00 passed on. We did this in Bakar, right? Can I say will it be correct? Why would be it incorrect if I say why would it be incorrect? Dalea is far. See right here
• 287:00 - 287:30 on top over here we have Zika right is for far very good sister uh sisters that um you see the tamarba in um right the tamarba in um is telling us that um is
• 287:30 - 288:00 feminine. It's a feminine noun, right? And that's why when you're pointing to um then you have to use the isomeara which is going to be feminine and uh and what you know if it is something like in far distance this is in the past tense that was a community that it has passed on right because we're talking about the bunny is in this case so there is a
• 288:00 - 288:30 distance in time in this case right and so there will Similarly, we have those are the people of Jenna. We're talking about is a a group of people, right? is a ja and that's why you're going to be referring to Allah is referring to them
• 288:30 - 289:00 as those are the people who of Jenna it's a plural right uh so notice that there's a little small zero circle zero here right here what does that mean it means init means don't pronounce me it's written but it's not pronounced pronounced. Okay, it's not a sukun even though uh I because of my my keyboard
• 289:00 - 289:30 doesn't have that different kind of cifer like zero. Um so I have used it but it just here it means that wow is not pronounced. So you don't say oo no you just say oo and because of the al if here and there's a hamza after it there is going to be a mud pronunciation. Okay. So, uh make sure you remember that in ola we do not pronounce that wow.
• 289:30 - 290:00 That's not a wow of mud. And let's look at the table the chart. Inshallah uh for um let's erase all these stuff um and go to the next slide. So the next table is the isl. So it goes back to singular all the
• 290:00 - 290:30 singular ones and then the dual one and the plural one. Uh this is just the way it was pronounced right? Uh so in aka uh the pronunciation is carried forward right from the pro from the angel who taught the prophet Muhammad sallallahu alaihi wasallam right of course it came from Allah to the angel ji to the prophet Muhammad
• 290:30 - 291:00 sallallahu alaihi wasallam and through Muhammad sallallahu alaihi wasallam to the different sahaba and the different uh recitations. So this is how it's pronounced. Okay. And also um uh inshallah that's part of the tajid. And you will see in the Quran and the musaf you will see a lot of different things that are sometimes written and not pronounced. Sometimes they are pronounced but not written and stuff like
• 291:00 - 291:30 that. That is also part of our study of the Quran. Okay. So when there's something masculine and it is in time or distance it is far uh or not very close by then you will say zika zalika right again there's a al if here that is pronounced right zika uh if there's two things that are not very close by and masculine then you're
• 291:30 - 292:00 going to say zan zan and zika for grammar reasons you will either say zan or zika. So uh most of the time the dual for is not very commonly used in the Quran but in the language they are used a lot. So it is good to know them and za for something ishimara for and for the
• 292:00 - 292:30 dual and then for plural of the for it's when for three or more people for feminine uh pointing nouns we have tilka Okay. Mashallah. Yes. The harakat were created for that reason, right? And uh
• 292:30 - 293:00 for this question is that sister Tamia once said it's because of spelling before they start using harakat. If there is no wow in the there would be any difference between and okay inshallah. Uh yes, a lot of uh uh uh thought and uh progress has been made. The original Arabic script was very very you know uh basic right no harats just the shapes uh
• 293:00 - 293:30 no dots and stuff we have gone for to try to conform with the how the prophet sallallahu alaihi wasallam recited and to make the script easier for ourselves right uh for us as the Muslim um all right tilka for feminine object that is being pointed right That for dual and again
• 293:30 - 294:00 for is the and for masculine is the same for feminine. Again the plural pointing noun is only used for humans, angels and jin. It is not used for animal or object plurals. Okay. If it is non-human rational or something that is not u uh has apple right then it's an object
• 294:00 - 294:30 you're not going to point if there's a lot of them you're not going to point at them and say it's only for human angel and uh gems and inshallah we'll go over lots of examples that will uh that will uh give us more understanding of that concept. Okay, let's look at the tables.
• 294:30 - 295:00 Okay. So this is the table and you will memorize these inshallah. Let's go to the next slide. And the next slide is going to is talking about the homework. Okay. So we have our textbook that uh you know on page 28 and 29. Let me go ahead and end this show. We will study
• 295:00 - 295:30 about broken plurals inshallah at some point. And uh not today. Uh I did want to uh show you the textbook inshallah and tell you what the homework is. Okay. Yes. So the homework is going to be this table right here in our textbook. So you can uh easily uh inshallah I will
• 295:30 - 296:00 write down the name of the textbook and uh maybe also the reference for it. So we have already used the textbook couple of times for homework. Uh so this is the table for is and for I want you to practice writing it down inshallah and don't worry about number two. don't want we haven't covered that yet but on page 29 we have issara in the ayat so I want
• 296:00 - 296:30 you to underline the issara and then also write down whether it's masculine or feminine or and or how what's the number is it singular plural or dual and also whether it is for karib or uh ba Okay. Three things. Yes. Uh well, we started just grammar just now. So, uh we haven't been
• 296:30 - 297:00 using it in since 20121. But, uh um I will go ahead and post the link for to buy which book it is and make sure that you uh have it with you so you can cross check if you already have it or not. Okay. So this is what page page 29. Let's uh go ahead and go do uh I can show you the beginning of the books that way you are familiar with the
• 297:00 - 297:30 book here. This one. Okay. And let me go to page 289. All right. Oops. Not the right page. here.
• 297:30 - 298:00 So right in this ayah where is the which one is right? Very good. Now is it. So I want you to underline her and then tell me state the quantity. Quantity means
• 298:00 - 298:30 whether it's singular which when we we studied it as other right it's mad. Very good mad. Now what's the gender? It's going to be right. and try to do it in Arabic. That way you memorize your you know these words that vocabulary
• 298:30 - 299:00 words. Uh and now do are they for is this for karib or is it for uh uh b it's for karib. Right. So you just write the answers down in front of it. Okay. uh you don't the ayat the numbers are written down if you want to know the most of these are uh some of them
• 299:00 - 299:30 are that you have not studied so far but you can look them up for the translation and uh also um also for your own understanding. So make sure you do this homework. Okay. Second thing is uh try to do your quiz for um for uh you know lesson one 1.1 also I have extended the cahoot uh deadline so if you have not done the cahoot practice
• 299:30 - 300:00 for the vocabulary it's just a game and it will help you practice your vocabulary inshallah which is basically um uh what the things like muf what's a mud what's uh what's right those kind of vocabulary words inshallah um that will also help you practice it's just a game it's fun and go ahead and do that all as well and next week we will
• 300:00 - 300:30 go over these answers and continue with our study of ism is inshallah subhanah Alhamdulillah.
• 300:30 - 301:00 Abbill
• 301:00 - 301:30 Allahb Allahbah Allahbar Allah abbar Allah abandhamed.