Tafseer-ul-Quran - Almassari - 011 - Al-Baqara 05 - تفسير سورة البقرة (2021-04-11) ​

0:00:03 Music
0:00:32 at the beginning we are going slow
0:00:34 evidently because new concepts and new
0:00:37 aspects of the quran coming forward and
0:00:40 we have to expand on them
0:00:42 as needed we don't want to do extreme
0:00:44 expansion like for example secondary
0:00:46 issues that's what's the
0:00:47 the division of the heman and sharia
0:00:49 terms although it's important to give
0:00:51 some
0:00:51 and we gave it a complete in which we
0:00:53 mentioned the main directions and
0:00:55 and the main highlights and
0:01:00 so i think we give that a bit of justice
0:01:03 but
0:01:04 most important stress if you check there
0:01:06 is a site
0:01:07 it's called our islamawakened.com
0:01:10 it gives it's an interesting one because
0:01:12 it gives many translation let me give
0:01:14 you an example for example let me here i
0:01:16 have it in front of me
0:01:18 uh that is uh we are discussing the area
0:01:21 this is
0:01:26 they try to give
0:01:29 a listing and they have also the
0:01:32 transliteration
0:01:33 for those who want to pronounce it
0:01:35 correctly provided they agree with the
0:01:36 symbolism used there and so on but there
0:01:38 his most funny examples
0:01:40 but it goes to translation and he has
0:01:42 various categories of transition he
0:01:44 says generally accept the translations
0:01:46 of the meaning
0:01:48 one of them for example mohammed assad
0:01:50 famous the one of the
0:01:52 wrote makkah writer uh
0:01:56 all of them essentially used the word
0:01:57 belief because there's no better word
0:01:59 closer to amano except belief
0:02:01 there's no uh we said have faith but
0:02:04 the word faith has been really degraded
0:02:08 in the western
0:02:11 employment since the last two or three
0:02:13 centuries it meaning like essentially
0:02:15 blind faith without evidence
0:02:16 it fadis that's it has been stained by
0:02:19 that although
0:02:20 regionals should not have been there so
0:02:23 they
0:02:25 who believe so all of them use who
0:02:26 believe and he mentioned about over
0:02:28 quite a number of people then he has a
0:02:30 another category
0:02:31 controversial or deprecated or status
0:02:34 undetermined words so
0:02:36 words used which either
0:02:39 the the people who are supervising the
0:02:41 website
0:02:42 uh regarded as being ignored or
0:02:45 neglected by the scholarship
0:02:47 since some time or under control version
0:02:50 of any agree
0:02:50 or they could not determine the status
0:02:52 of these where these were adding all
0:02:54 these translations
0:02:55 then i have then they have a category
0:02:57 for example one of these is
0:03:00 in in for this ayah someone they call
0:03:05 those who believe without seeing
0:03:08 in parenthesis the hidden and
0:03:11 keep the obligatory prayer etc so they
0:03:14 regard as controversial is not
0:03:16 acceptable
0:03:17 and then we have non-muslim and oriental
0:03:20 works
0:03:21 for example after john avery we have who
0:03:24 believes
0:03:25 in the unseen and perform the prayer and
0:03:29 expand of that what we have provided to
0:03:31 them that's not controversial but it's
0:03:33 just
0:03:34 done by non-muslims so and then we have
0:03:36 they have another category they call it
0:03:38 new
0:03:38 and partial translations and works in
0:03:41 progress
0:03:42 so things which are ongoing so there are
0:03:45 still
0:03:45 people who are trying to review and and
0:03:48 for example uh
0:03:49 some modern people like say
0:03:52 in their quran who said
0:03:56 those who believe in which lies beyond
0:03:59 the reach of human perception
0:04:01 observe prayer and give of the
0:04:05 that what we have bestowed on upon them
0:04:07 so that's not controversial but it is a
0:04:09 modern approach a little bit more
0:04:10 expanded approach
0:04:12 so you see this there's a good side to
0:04:13 to visit to see diverse trans you see
0:04:15 how the translators struggled
0:04:17 but all of them essentially have for
0:04:19 amanda with
0:04:20 belief essentially well what is the
0:04:23 closest what we can find for why did we
0:04:25 keep in mind what i have said that is it
0:04:27 it is not only the
0:04:29 regard regarding the mental judgment
0:04:31 that this is true
0:04:32 it has to there's an essential component
0:04:34 to that
0:04:35 is accepting that and having trust in
0:04:38 that
0:04:39 in the in in in that matter and
0:04:42 uh also surrendering to it accepting it
0:04:45 and willingly to to commit to the
0:04:48 conclusion of
0:04:49 the resultant language that's what
0:04:51 exactly for example if you believe that
0:04:52 allah exists it's not examples exist
0:04:54 the conclusion of that is the creator
0:04:57 and with these basic attributes the lord
0:04:58 of the universe that
0:05:00 the one who commanded in a creative
0:05:02 manner and was in registered manner now
0:05:04 you're willing to accept unto surrender
0:05:06 to that
0:05:07 it's not just that the creator is the
0:05:09 one who commands
0:05:10 if you believe that he is the one who
0:05:12 having the attribute of commander
0:05:13 that's the strange part of the islam
0:05:15 believe in allah is not just a creator
0:05:19 as we say the lord
0:05:22 is the one who gives the law the one who
0:05:24 defines good and evil
0:05:25 and then you accept that you're
0:05:27 confident in that
0:05:29 you have no doubt on that and you are
0:05:30 willing to surrender to the conclusion
0:05:32 of that if you are not
0:05:33 interested in the conclusion that this
0:05:35 is not that has nothing to the imaginary
0:05:37 so there's an act of will there
0:05:39 so so every definition of iman which
0:05:41 lacks this
0:05:42 act of heart which is the act of will to
0:05:45 accept
0:05:46 trust and surrender is not a manchara it
0:05:48 may be a belief in
0:05:50 philosophical and we give mention the
0:05:52 difference between
0:05:54 uh accepting the creator god in theory
0:05:56 and
0:05:57 as a mental construct simply because
0:06:00 with based on evidence it's not hype
0:06:02 it's something present in front of you
0:06:03 and you can't see the evidence
0:06:05 if you reject that then it's a sign that
0:06:07 you have a mental issue this is
0:06:08 it does not belong to iman and it
0:06:10 belongs to to
0:06:12 sense and nonsense rationality and
0:06:14 mentality or
0:06:16 lack of mentality and being ready for
0:06:18 the mental institution
0:06:19 or for the uh for the uh
0:06:23 for the psychotic treatment but not not
0:06:25 a matter of even uncover
0:06:27 so we measured that and gave some some
0:06:29 basic things but it's a very
0:06:31 complex and wide area because it relates
0:06:34 to the
0:06:35 the action of the heart to the the
0:06:37 internal
0:06:38 acceptance or rejection not only the
0:06:41 matter of the stick
0:06:42 with just the mental judgment of
0:06:45 something to be true or not to
0:06:46 that's that's that's essential but this
0:06:48 is not alone
0:06:49 so but we have no better than things
0:06:51 than uh believe it the word belief
0:06:54 so let's stick to the right belief in
0:06:55 the translation
0:06:57 with this precaution leave and trust and
0:06:59 surrender to
0:07:00 the what is that based on that belief
0:07:03 accepting it
0:07:04 and trusting it and surrendering it to
0:07:06 it there must be some kind of acceptance
0:07:08 a quran and surrender allah is for
0:07:10 example having the attribute of the one
0:07:11 who
0:07:13 who has the is the lord he is the lord
0:07:15 in
0:07:16 creation he has the creative command and
0:07:18 he has a
0:07:19 legislative command yes we believe in
0:07:23 that this is a fact
0:07:24 and we accept it and we surrender to it
0:07:28 so we we based on that his commands are
0:07:31 the one who defined good and evil and
0:07:33 halal
0:07:34 not anybody's on anybody's choice
0:07:37 so that's that's it we believe that
0:07:40 allah bestowed in human the capability
0:07:42 of free choice for the matter of test
0:07:46 not that the free choice and the freedom
0:07:48 of choice is
0:07:50 is a is a is a license to do whatever
0:07:53 they want
0:07:54 no to do what he wants and they're given
0:07:57 the freedom real freedom genuine freedom
0:08:00 of action
0:08:03 to be tested for acceptance or rejection
0:08:06 of his
0:08:07 lordship and sovereignty that is if they
0:08:10 accept that
0:08:10 and surrender to it and there's the
0:08:12 reason the question in the grave is that
0:08:14 who is your lord who is your master who
0:08:15 gives you command
0:08:17 is it with yourself because you're a
0:08:19 free being you're afraid
0:08:20 you have freedom you have a genuine
0:08:23 freedom but this genuineness is
0:08:25 by itself in the sense in this is
0:08:28 something valuable as an external matter
0:08:30 of existence but does not
0:08:31 implicate that what you choose is good
0:08:33 or or bad no
0:08:35 but allah commands is good good or bad
0:08:37 the commander prohibits that's good and
0:08:39 bad is defined by him
0:08:40 not by your either your freedom is just
0:08:42 to accept that answer
0:08:44 or reject it so that's that's the the
0:08:48 that's a an important point in a matter
0:08:51 of whatever the definition of iman
0:08:53 essential part of acceptance and
0:08:54 surrender internally in the heart at
0:08:56 least
0:08:57 is essential and the best and strongest
0:09:00 point of view without an extended acts
0:09:02 reflect
0:09:02 this internal state of affair and they
0:09:04 should reflect but there is also
0:09:06 possibility
0:09:06 that the acts do not synchronize with
0:09:08 the belief unless someone becomes a
0:09:10 disobedient and faster without being
0:09:12 necessarily catholic
0:09:13 but this is more going through the depth
0:09:14 of racial islam and cover
0:09:16 which will come later more and more as
0:09:18 as needed
0:09:19 but we gave the main headlines
0:09:22 of that now
0:09:27 there are two ways to view it i would
0:09:28 say that the the obvious clear meaning
0:09:31 is that you don't believe in rape
0:09:34 so they believe in that what's called
0:09:36 hype this is a
0:09:38 apparent and a majority of overwhelming
0:09:40 majority of
0:09:41 uh scholar uh of that's here they see
0:09:44 the one of the exegesis is that the
0:09:48 iman is is is transitive
0:09:51 through in arabic
0:09:54 you may believe in the question then
0:09:58 what is rape but there is another
0:10:01 interpretation which is a minority
0:10:02 interpretation which
0:10:04 i would say we should take it on board
0:10:06 as a further
0:10:07 deeper meaning in the layer of dream if
0:10:09 we refer back to the hadith of
0:10:11 every master that the quran is having
0:10:15 and external meaning and button
0:10:18 to and the various level of depth of
0:10:21 meaning of
0:10:21 intrinsic and deep meaning internal or
0:10:24 deem meanings which are not apparent
0:10:26 directly
0:10:27 we could say that's the first layer of
0:10:29 deep meaning
0:10:30 is that actually he speaks out a lady
0:10:33 those who believe and stops there
0:10:37 but give an attribute to these for their
0:10:39 believing attribute for those believer
0:10:41 what is this
0:10:42 one of the characteristics that they
0:10:43 believe bill hype
0:10:45 not in rape but while being because the
0:10:47 word
0:10:48 arabic means being present and absent
0:10:50 like when students do not attend class
0:10:53 they are recorded as rahim in arabic
0:10:55 that's a doesn't standard
0:10:57 is so and so present said no no he's his
0:11:00 present or his
0:11:02 present or absent so the right could be
0:11:05 so those meaning those who
0:11:09 believe while present and also absent
0:11:12 while present is clear that's what you
0:11:13 see
0:11:14 they they are they declare they
0:11:16 pronounce the shahada they claim to be
0:11:17 believer
0:11:18 but also when they are absent meaning
0:11:20 they are
0:11:22 true believers the internal state of
0:11:24 affair is like an external state of
0:11:26 affair
0:11:26 they are not born africa they are not
0:11:28 pretending something which is not really
0:11:30 and they are so the iman is the same
0:11:34 regardless if they are in represent of
0:11:36 other people or in absence
0:11:38 in secrecy in public and in secrecy in
0:11:40 in in
0:11:41 prisons and in absence that could be one
0:11:43 will say that of the layers of deeper
0:11:45 meanings
0:11:46 which the eye also entails but it's not
0:11:49 the apparent direct meaning which the
0:11:50 majority of
0:11:52 reader and the majority of scholar at
0:11:53 the moment they see the ayah they would
0:11:55 understand
0:11:56 in what in rape and then the discussion
0:11:59 will be what's right
0:12:00 would you mean rape then will be done in
0:12:02 this in this case not absence of
0:12:04 presence
0:12:04 it will be then the hidden or the
0:12:07 apparent
0:12:08 the visible as accessible directly to
0:12:11 senses
0:12:12 uh usually the i uh that usually people
0:12:15 speak and
0:12:16 i'm seeing but it means seeing and
0:12:17 hearing us on so
0:12:19 what's directly accessible to the senses
0:12:22 and rhyme what is not directly assisted
0:12:24 to the senses
0:12:26 and that's the i said this is the
0:12:28 apparent and most clearly
0:12:30 uh indicated meaning and the majority of
0:12:33 scholars of tafsir
0:12:34 they are they they address this now this
0:12:38 rape
0:12:41 what what does it entail intel
0:12:43 everything which is not accessible
0:12:45 directly to our sense but
0:12:46 it's saying through related to because
0:12:48 you're talking about iman and shari
0:12:49 essence
0:12:50 we're not talking about iman as we
0:12:52 describe the pythagorean theory one of
0:12:53 the scattered mathematical issues
0:12:54 although someone could say the
0:12:56 mathematical issues are actually not not
0:12:58 right they are present
0:12:59 present in the mind so they are not they
0:13:02 don't come in this category
0:13:04 of laws of physics
0:13:07 is also
0:13:11 actually present we see it and we
0:13:13 measure it and so on so we have access
0:13:15 through the senses directly directly
0:13:17 through apparatus etc but ultimately
0:13:19 ultimately whatever we measure we see an
0:13:21 indicator or see
0:13:23 like a trace in a cloud chamber or
0:13:25 something like that and then we
0:13:26 interpret that
0:13:27 that based on set laws and so on and
0:13:29 previous assumption
0:13:30 is a very complex process but it's
0:13:32 ultimately we could say
0:13:34 we are dealing actually with shahadah
0:13:36 with president things present not with
0:13:38 right
0:13:39 so what is right would entail until the
0:13:42 things which are really
0:13:43 regarded normally as metaphysical that's
0:13:46 allah
0:13:49 we perceive it but we perceive it
0:13:52 through
0:13:53 a rational process not through the
0:13:56 direct sense perception directions
0:13:58 perception is not it's not accessible to
0:13:59 the director
0:14:01 the same for example angels and uh and
0:14:04 the
0:14:05 messengers we have which we shall pass
0:14:08 in the time past
0:14:09 we do not see them we did not interact
0:14:11 with them we rely on narratives about
0:14:13 them
0:14:13 and the narratives are mediated by a
0:14:16 messenger who may be present
0:14:18 for the sahaba but for us who is not
0:14:20 present is written in books
0:14:22 so there's a process of of a
0:14:24 stratification and going by slideland
0:14:26 how to get there
0:14:27 but this disregarding the process of
0:14:30 israel how it is what is its
0:14:32 conditions these things are
0:14:35 hidden clearly there will be no place
0:14:37 for those
0:14:39 based on no delete or evidence that's
0:14:41 there's no place for that
0:14:43 but this count this is not clearly from
0:14:45 the
0:14:46 wording of the arya it is from other
0:14:48 evidences of the quran
0:14:49 so the quran does not ask us to believe
0:14:52 in
0:14:52 which is which is not accessible to the
0:14:54 senses just
0:14:55 haphazardly without the only things
0:14:57 which are
0:14:58 based on evidences and the evidences
0:15:01 may be very complex but for example when
0:15:04 a messenger tell you
0:15:05 about something
0:15:08 you believe because you believe he's a
0:15:09 messenger how do you believe his misery
0:15:11 because he offered
0:15:12 irrefutable evidence for the miserable
0:15:14 for example
0:15:15 predicting things which nobody could
0:15:17 predict except through a similar natural
0:15:19 source
0:15:20 for example bringing a miracle which is
0:15:22 impossible for physical
0:15:23 to be executed by any physical meaning
0:15:25 in the universe like
0:15:26 reviving someone who is rotting in the
0:15:28 grave now for several weeks for a week
0:15:30 or ten days
0:15:30 like he said for example by revival etc
0:15:34 so there's a conclusion process it is
0:15:36 not haphazardly just
0:15:38 that because you told you believe it or
0:15:39 not because he's a messenger and you
0:15:41 know from
0:15:42 rational conclusion that he is unfairly
0:15:44 reporting about rape
0:15:46 and because he is ordered by allah to
0:15:47 tell him to allah cannot lie
0:15:49 and based on this process this process
0:15:51 may be
0:15:52 is not present in the detail in your
0:15:54 mind but it is assumed unknown
0:15:56 almost instantaneously for the people
0:16:00 they don't need to express it in a
0:16:02 complicated structural philosophical or
0:16:04 theological fashion
0:16:05 but it is there so that that a common
0:16:08 man
0:16:09 uh believing in in in in this way does
0:16:11 not mean that he has no the
0:16:12 he has his day but that there is in a
0:16:14 summary in his mind and his heart
0:16:16 he doesn't interval he may be not even
0:16:18 even able articulate to it in full
0:16:20 details
0:16:21 but if he is challenged and educated
0:16:23 then he will articulate it
0:16:26 just an an and an
0:16:29 interesting story i saw once a video
0:16:32 when one one of the missionaries were
0:16:34 discussing with small child from the
0:16:36 gulf in america
0:16:37 he was the child living in america with
0:16:39 his family possibly embassy
0:16:40 a long-term person and he was standing
0:16:43 at the
0:16:44 at the entrance for his house and they
0:16:45 said uh you have
0:16:47 don't you believe in the son of god but
0:16:50 the child
0:16:50 but god has cannot have any son say no
0:16:53 no he has has he said okay then maybe i
0:16:55 am the son of god do you believe in me
0:16:57 this is a very simple i'm going to put
0:16:59 them if god can have a son
0:17:01 who was an earth and was living and was
0:17:03 as you claim and there was died etc
0:17:06 then maybe i am a son of god how can you
0:17:09 exclude that i am son of god if there
0:17:10 was one
0:17:11 there could be many you see there this
0:17:14 is
0:17:14 israeli and the one was in a state of
0:17:16 shock didn't know how to answer
0:17:18 because his claim is is based on on
0:17:21 a assuming uh things about based on
0:17:25 certain states is not even stated by
0:17:27 lisa himself he could not argue no no we
0:17:29 have this
0:17:30 and we have these evidences and we have
0:17:31 historical narrative and
0:17:33 he could not because for him it was just
0:17:35 based on fearism
0:17:36 and the small child when challenged with
0:17:39 this was able to bring a very
0:17:41 troublesome question and if matter
0:17:45 continued it did not continue if it
0:17:46 continued he may have
0:17:48 progressed to another level although
0:17:50 he's a child maybe
0:17:51 11 to 12 years old not not a mature man
0:17:54 so so that does not mean that it is
0:17:58 without any evidence it has to be an
0:17:59 evidence but evidences
0:18:01 in a uh that need not be be in a
0:18:05 structured
0:18:06 structured way for example is a muslim
0:18:08 army about something
0:18:10 see because it's in the quran and the
0:18:12 quran from allah
0:18:14 is from allah we have it in our hand and
0:18:16 we can't see it and he's challenging
0:18:18 says from allah and he's challenging
0:18:19 people to bring itself and the challenge
0:18:20 has come and nobody responded to it
0:18:23 and it's on the table since one thousand
0:18:25 years old he may be
0:18:26 not able advocate but if we educate him
0:18:30 and if he given that properly not by the
0:18:33 mawlanas india pakistan
0:18:34 the way of offering things is really not
0:18:36 not something which will make you
0:18:38 capable of of confronting such questions
0:18:40 but if it's done the proper way
0:18:43 like what's done the type of sahaba and
0:18:44 table then
0:18:46 there is there is uh there's no way
0:18:50 uh uh that that he that he doesn't have
0:18:54 he has a delhi so that's iman has to be
0:18:56 with dalil
0:18:57 and even if it's a symbol
0:19:00 implicitly but there must be delhi
0:19:02 that's the iman which is
0:19:03 required by sharia and
0:19:19 these people are the one who are guided
0:19:21 and these are going to guide us from
0:19:22 their lord
0:19:24 by so that's how that's that's a that's
0:19:26 a statement of race if this was
0:19:27 commendation of these people so it can't
0:19:29 be just for arbitrary
0:19:31 uh mythical beliefs which has no
0:19:34 grounding
0:19:35 or no no establish whatsoever
0:19:39 so so in that case the according to mark
0:19:42 meaning we have the right is
0:19:43 everything which is not directly
0:19:45 accessible to the senses or indirectly
0:19:47 by a process of physical measurements
0:19:49 etc so i would say
0:19:50 i would not under uh enter engrave like
0:19:53 for example
0:19:54 atoms and so on they are not they are
0:19:56 they are shared and we we can
0:19:58 record their action like for example
0:20:01 in in particle experiments you have a
0:20:03 trace in a cloud chamber
0:20:05 the trace must have been produced by
0:20:06 necessity by by
0:20:08 something going through under something
0:20:10 it behaves like a particle
0:20:11 and we have studied particle mechanics
0:20:13 and we have the laws of mechanics
0:20:14 etcetera and we apply that all of that
0:20:17 is is essentially more
0:20:20 let's say is more of a complex level of
0:20:22 shahada
0:20:23 the complex
0:20:27 but it's not ripe so this is this is all
0:20:30 what's
0:20:31 about this hype it's important to
0:20:35 understand always it is
0:20:38 assumed to be based on evidence and the
0:20:41 evidence is
0:20:42 is not necessarily only uh sense
0:20:45 perception but also rational conclusions
0:20:47 and also reports from our reliable
0:20:50 source an infallible source and that was
0:20:52 also is
0:20:53 that mutually
0:20:56 corroborating reporting like for example
0:20:58 we do believe and we are certain
0:21:00 that there was a mongolian mongolian
0:21:04 campaigns in the 12th century we should
0:21:05 combine china
0:21:06 and swept through the muslim world
0:21:08 causing massive destruction and so on at
0:21:10 least
0:21:11 this generation is well established
0:21:13 narrated by mongols narrated by chinese
0:21:15 and identity by muslims
0:21:17 and by european it is not everyone in
0:21:19 the world in
0:21:20 such a way that's impossible that it's
0:21:21 ally it must have happened like that
0:21:24 and we and and this is uh
0:21:28 based on reports or reports which are
0:21:30 mutually corroborating it's impossible
0:21:31 to be have fabricated
0:21:33 or some people have agreed to develop
0:21:35 such a story which did never exist
0:21:37 that's simple another way is let's
0:21:39 navigate towards ronaldo
0:21:40 is reports reliable reports
0:21:45 even level of that waters will be the
0:21:46 best from or from profits which put
0:21:49 their profit out have been
0:21:50 established by other evidences etc
0:21:53 so now not not by the report itself but
0:21:56 by other evidences extraneous to the
0:21:57 reports
0:21:58 and the reports itself may contain in
0:22:00 themselves and other evidences also so
0:22:02 internal consistency
0:22:04 and external corroboration so that's
0:22:06 just
0:22:07 what what what is all about
0:22:10 the most important things for them our
0:22:11 mission in the hadith
0:22:13 what is iman what is the topic
0:22:20 that's part of the divine attribute
0:22:23 because of its importance
0:22:24 to the issue of good and evil in the
0:22:26 universe qatar highly or sharing this is
0:22:27 the main topics
0:22:28 and in these there are some topics and
0:22:31 details
0:22:31 not everyone is aware about details only
0:22:34 one is aware about all the divine
0:22:36 attributes but
0:22:38 the fundamental divine attributes are
0:22:39 always the creator that is the commander
0:22:41 and he is one and he is necessarily
0:22:43 existing at the teller
0:22:45 that's understood by every muslim
0:22:46 otherwise he doesn't know what
0:22:48 what the term allah entails so that's
0:22:51 that's it
0:22:52 but you may even become more
0:22:54 philosophically oriented or
0:22:55 study theology and then you know more
0:22:57 about that you
0:22:58 you need to know that allah has the most
0:23:00 beautiful names
0:23:02 how many do you know you mean only five
0:23:04 you may be able to count five or six on
0:23:05 your hand
0:23:06 and then you have a couple of them
0:23:10 uh the divine name itself and then we
0:23:13 have rahman rahim
0:23:14 and then we have uh other attributes
0:23:20 these things is very conceivable that a
0:23:24 muslim does not know them
0:23:25 but the fine points about about what the
0:23:27 meaning of rasheed or the meaning of
0:23:30 how is it related to rationality all of
0:23:32 these things
0:23:33 that's deeper things which maybe only
0:23:34 the scholars will know in details
0:23:37 but it's part of the hype but you
0:23:39 believe it in somebody who has all the
0:23:41 very beautiful attributes
0:23:42 and we can't supplicate to him using any
0:23:44 one of these attributes
0:23:46 because every question knows that but
0:23:48 which other others how many are there
0:23:50 are they 99
0:23:51 can we count them are they uncountable
0:23:53 this is other detailed issues
0:23:55 which are will not undermine your iman
0:23:57 if you don't know about them
0:24:00 and maybe it's it's not that good even
0:24:02 to the to to get the
0:24:04 general public engaged in these fine
0:24:06 details because it may be more
0:24:08 destructive than beneficial
0:24:09 but giving the general principle and
0:24:12 stressing the most important one
0:24:13 which will relate to your position in
0:24:15 the universe and your addiction to all
0:24:17 that allah is the lord and you will be
0:24:18 asking the grave who is your lord who is
0:24:20 your messenger
0:24:21 that's the fundamental things so this is
0:24:24 that's right
0:24:25 there will be a reference to arrive in
0:24:26 the next one but let's continue with the
0:24:28 ayah
0:24:29 in the next uh
0:24:46 although there is another point of view
0:24:47 that this i actually that that
0:24:49 the the three i the four eye the first
0:24:51 four i have five eyes of swata bakara
0:24:53 actually praises two types of believer
0:24:56 the thai bush ends here until
0:24:58 is actually the original mushrikeen who
0:25:00 did not have a revelation before and so
0:25:02 on
0:25:03 and they are praised for their their own
0:25:05 guidance and their praise for their
0:25:07 uh their their iman which based on being
0:25:09 allah aware and conscious about
0:25:11 allah and their relation to allah and
0:25:13 the second category of
0:25:14 believers
0:25:20 these are the people of the book who or
0:25:23 to have already a starting point they
0:25:25 believed in previous revelation and they
0:25:26 recognized this revelation
0:25:28 as to be valid and comfort confirming
0:25:30 and correcting previous revelation
0:25:32 so they joined and came on board so this
0:25:35 category that's one point of view of the
0:25:38 interpretation another point of view is
0:25:39 that
0:25:39 it is the same category as only one
0:25:41 category one mission
0:25:42 part of the bush the other believes all
0:25:45 the believers should be believing in
0:25:46 we'll come to that that's i would say
0:25:49 settling the issue is it uh
0:25:51 are the believers mentioned here and
0:25:52 praised all of them
0:25:55 and on guidance the guidance of the
0:25:57 quran
0:25:58 are the two categories the original
0:26:00 muslim who converted to
0:26:02 to iman and they have no history of
0:26:04 previous revelation like
0:26:05 essentially the quraysh and the arabs or
0:26:07 the people of the book who
0:26:09 have had already believe in the previous
0:26:11 revelation are either jews and christian
0:26:13 it may be this on this i don't think
0:26:15 it's very crucial
0:26:16 to to to adopt either or one of the
0:26:20 other point of view it may be like this
0:26:22 maybe like this
0:26:22 it doesn't really affect them because
0:26:25 both of them
0:26:25 the one who have previous revelation
0:26:27 they believe in the current revelation
0:26:28 and
0:26:29 their belief is based also on being
0:26:31 allah anyway
0:26:34 because they became allah aware they
0:26:36 became believer in rape
0:26:37 which entails also some issues about the
0:26:39 previous messengers
0:26:40 and he tells certainly
0:26:44 there's a fundamental part of the belief
0:26:46 it's the second fundamental actually
0:26:48 when a when a man is mentioned in the
0:26:50 quran
0:26:57 and so on because they are implicitly in
0:27:01 included but the has to be always too
0:27:03 stressed
0:27:04 especially when reminding of a certain
0:27:06 duties and so on
0:27:08 and also there is a day of judgment
0:27:12 you have to be not only regarded as a as
0:27:15 a mental statement this is coming
0:27:17 but you have to accept that and act
0:27:19 accordingly
0:27:20 because there will be judgment they will
0:27:22 be questioning so behave so behave
0:27:24 yourself
0:27:24 that's the reason in the quran always
0:27:29 when a warning comes when the issues of
0:27:33 the of divorce and and
0:27:34 relation to women and so on uh should
0:27:37 not be there
0:27:38 if human believes that you have judgment
0:27:39 she should not hide that she's pregnant
0:27:41 a distantness so because it's very
0:27:44 important
0:27:44 they're just reminding the lies of zero
0:27:55 to commit to duties and avoid
0:27:57 prohibitions
0:28:00 so
0:28:11 more and more
0:28:16 as you say as i said in the beginning we
0:28:17 will be going slowly because
0:28:19 every new words and every new issue
0:28:22 coming we will try to expand on it
0:28:24 to a reasonable level not extreme but so
0:28:27 that we don't need to discuss it in the
0:28:28 future we can't refer to it
0:28:31 the phase of your moon let's say about
0:28:33 salafist
0:28:34 and then you go to your moon
0:28:38 is the one
0:28:41 the original linguistic meaning of salah
0:28:45 it seems to be there is even even some
0:28:47 scholarly even confusion that if you go
0:28:49 to the
0:28:50 classical classical uh
0:28:55 who's known to be he's coming from from
0:28:58 uh
0:28:58 linguistic background and he has and he
0:29:01 has writing about the
0:29:02 quran he says clearly the salah is
0:29:06 coming from the root salah
0:29:09 and the wow because written the quran
0:29:11 usually withdraws
0:29:12 for exactly he's mistaken
0:29:16 actually there are two roots we have
0:29:18 salawah and we have salia
0:29:21 let me check quickly with you the
0:29:23 indexed
0:29:39 now he separates root after root by by a
0:29:41 certain symbol of three stars
0:29:44 and let's start at the beginning of the
0:29:45 page so salawa
0:29:48 start on page uh let me see
0:29:52 412 no i think it's
0:29:56 yes yes it starts actually in page
0:30:03 412
0:30:05 and it doesn't start at the beginning of
0:30:06 the page the previous
0:30:09 route is salsa and then the next one
0:30:12 will be salawa
0:30:14 in the top of the page he mentioned
0:30:17 salawa because it's the last in the top
0:30:19 of the page and
0:30:20 in the he mentioned the first the first
0:30:23 route and the last route in between
0:30:25 he does not mention there's anything in
0:30:27 between in the order of the alphabet
0:30:30 so after salsa next it come immediately
0:30:34 then he put the three stars or the three
0:30:36 asterisks
0:30:37 and then say sallah goes with with his
0:30:40 he orders them the derivatives from the
0:30:42 root
0:30:42 according certain principles he explains
0:30:44 in the so there is the sallah
0:30:46 and misha the ayatollah
0:30:59 which is the correct one now salawah
0:31:04 is known to the arab for islam professor
0:31:07 arabic
0:31:08 and it means the the best what you can
0:31:11 get from various
0:31:12 poetry it means essentially supplication
0:31:14 or praying
0:31:15 that's the meaning of it the sharia
0:31:18 transferred it into
0:31:20 the well-known salah with the certain
0:31:22 actions we said in position etcetera
0:31:24 which we know what is it
0:31:26 and that's what what sharia has
0:31:28 transferred the word salah
0:31:29 in in in it but not universally there
0:31:32 are
0:31:33 other places in the quran for example
0:31:43 are they praying like this no definitely
0:31:44 not it means something else
0:31:46 and and the scholars generally say the
0:31:48 salah from america we've
0:31:49 been praising agua from allah is is just
0:31:53 praise allah is praising the messengers
0:31:54 you look at my messenger he's doing well
0:31:56 he's he's
0:31:57 bringing my message
0:32:18 so the angels are asking forgiveness and
0:32:20 guidance and allah is responding by
0:32:22 giving for good forgiveness
0:32:24 and guidance which leads from the
0:32:26 darkness into the light
0:32:27 so but this is the original meaning of
0:32:29 dua
0:32:30 or or dikkar or is included
0:32:33 in in some arabic poetry i will not
0:32:35 mention this art poetry
0:32:38 while
0:32:41 the root salia is quite different and
0:32:44 this uh the mohammed foreign separated
0:32:46 it by the triple star
0:32:47 again in page
0:32:52 this is a famous work which is available
0:32:54 as pdf and so on
0:32:57 in the page which is numbered let me see
0:33:00 where he
0:33:04 ah in page 414 so matasa
0:33:08 was the end of page 112 and all 413 with
0:33:11 all his derivatives
0:33:12 and then a part a good part about the
0:33:14 third of the page 414
0:33:16 then he switches to another route
0:33:18 unfortunately he doesn't give it would
0:33:20 have been better in the next edition
0:33:21 hopefully when it's
0:33:22 printed again is to beside the treble
0:33:25 styles to put the root itself
0:33:26 it so it doesn't rely only on the header
0:33:29 that you have to guess it must be
0:33:32 because it is he he mentioned that
0:33:35 the derivatives would not mention what
0:33:49 approaching or coming close
0:34:05 approaching or touching a hellfire
0:34:08 that's the faces of the disbeliever
0:34:12 and then he mentions some some some
0:34:15 people who have
0:34:16 uh who did not perform the duty in dunya
0:34:19 and then in your makiyama when he is
0:34:21 given his book
0:34:23 in his left hand he will say oh i am
0:34:26 perished i am gone
0:34:27 i am i'm i'm i'm i'm devastated
0:34:31 but it's not enough that he's screaming
0:34:32 like that why us lasagna and he would be
0:34:35 touched and transported to the hellfire
0:34:40 from this route the word
0:34:43 describing the the one who approaching
0:34:45 to be to be the first winner in the
0:34:47 horse race the first one is called the
0:34:48 sadiq
0:34:49 the one who wins the race the number one
0:34:51 the number two is called in arabic
0:34:54 and many got confused thinking this has
0:34:56 any relation with salah it's not it's
0:35:00 meaning the one who's approaching to be
0:35:01 the first one that did not he did not
0:35:03 catch
0:35:04 it is the muslim the second one called
0:35:05 the muslim was almost but did not
0:35:08 so touching is coming from this root so
0:35:10 if you read in arabic research
0:35:13 they have you have to be careful that
0:35:15 really there's a mistake by
0:35:17 many scholars claiming that that the
0:35:19 muslim the one who's come second in
0:35:21 the horse race uh or for example when we
0:35:25 when when alibaba says about
0:35:53 in the same level of performance that's
0:35:55 the meaning so be aware of this
0:35:57 this point so so it is
0:36:00 it's not persuasive that that salah is
0:36:02 coming from
0:36:03 uh that the movement in the back and the
0:36:06 back uh
0:36:06 there are two muscles in the back called
0:36:08 the halloween and this is very remote
0:36:12 it does not sound very persuasive it
0:36:14 comes really from
0:36:16 salawah which means prayer in arabic and
0:36:19 its mission is some arabic poetry
0:36:21 so this is really the correct root and
0:36:22 then the shariah have added to that
0:36:51 which is the main player the main
0:36:52 application which is
0:36:54 asking for guidance from italian that's
0:36:58 what you're asking
0:36:59 after praising empires putting the
0:37:01 praise in front and then asking
0:37:02 for something so
0:37:05 uh it is
0:37:09 it is the root is here definitely
0:37:10 salawah and muhammad father
0:37:12 got it right and he submitted from the
0:37:14 other utility
0:37:16 and uh but
0:37:19 accidentally the word the one
0:37:35 it has to do with coming approaching and
0:37:36 coming close to or touching
0:37:38 and this is from salaya and
0:37:42 the derivative not this point the two
0:37:45 words
0:37:45 they written the same they're pronounced
0:37:48 the same
0:38:00 or he is known to be one who performs a
0:38:02 prayer who is
0:38:03 one of the muslim like the people of
0:38:06 jahannam say
0:38:08 we were not from the muslim we are not
0:38:09 from those who performed
0:38:13 academy we're denying the day of
0:38:15 judgment so these are the people who
0:38:16 will perish
0:38:18 and then we have musa who is the second
0:38:20 horse in coming
0:38:21 race sound the same written the same but
0:38:25 they come from
0:38:27 different routes with completely
0:38:28 developed meanings so be aware of that
0:38:30 it's available in arabic in various
0:38:32 other words but also in other language
0:38:34 you have similar things
0:38:35 of the same normally sometimes actually
0:38:38 one night
0:38:39 it's the same pronunciation but it is
0:38:41 written obviously in english
0:38:42 in the case of the knight who is the one
0:38:44 who is like one of the low
0:38:46 low nobility rank or the one who used to
0:38:48 be the one who was fighting on the
0:38:50 horseback
0:38:50 in the battlefield the knights
0:38:54 is written with a key to indicate an old
0:38:56 origin in the old english or in german
0:38:59 while the night which is the opposite of
0:39:01 the day or the other
0:39:03 second part of the day is without a
0:39:04 doubting without k
0:39:06 but this is obviously an attempt of
0:39:09 of the writer to indicate the origin the
0:39:11 same is saying that the quran
0:39:12 is
0:39:26 as some people claim it is actually
0:39:28 indicators i have written this way by
0:39:30 the line
0:39:30 instruction to indicate that the origin
0:39:32 is is a wow
0:39:38 so that's that's i think it does sit at
0:39:39 this point but it is interesting to see
0:39:41 that two words who are written the same
0:39:43 and perhaps the same
0:39:44 coming from different roots that's
0:39:46 usually in arabic this happens
0:39:48 maybe more often in in words which have
0:39:51 the so-called
0:39:53 the weak letters the vowels alif wow and
0:39:57 yeah
0:39:57 because they are easily transformed in
0:39:59 each other and easily
0:40:01 uh dropped down etc so it's not like the
0:40:05 consonant they are not so easily
0:40:07 deformed
0:40:08 but we cannot exclude that for example
0:40:10 some
0:40:11 uh uh consonant and some some words from
0:40:15 various origins
0:40:17 uh will will will end having uh uh
0:40:22 confusing for example
0:40:30 is coming from from hundred weight
0:40:33 central
0:40:34 in latin canadia is a weight is a roman
0:40:37 weight
0:40:38 and it was aroma but we have also the
0:40:40 word counter used with kantara
0:40:42 you used to used to mean a bridge
0:40:46 but it has another root but when it was
0:40:49 arabized it was kantar and kantor
0:40:54 if you want to make it an arabic
0:40:55 genuinely arabic after it has been
0:40:57 arabized and adopted
0:40:58 and absorbed but this counter is
0:41:01 different than qatar already exactly the
0:41:03 same letter
0:41:03 so keep that in mind that they may be
0:41:06 because of adoption from other languages
0:41:07 transform other languages they may be uh
0:41:10 in
0:41:10 in some other words some issues i will
0:41:12 mention that maybe in the case when this
0:41:14 the word kophar and kaphara i have some
0:41:16 doubt that the
0:41:17 what the scholars usually say there is
0:41:19 not all very persuasive
0:41:20 that will come to that in due course so
0:41:23 keep that in mind that it's very well
0:41:24 possible that
0:41:25 in arabic and also another language two
0:41:28 different ways having for coming from
0:41:29 different roots but because of
0:41:31 changing of pronunciation because of
0:41:33 changing of
0:41:34 of spelling and so on over generations
0:41:36 etc
0:41:37 they they they
0:41:40 are pronounced the same possibly even
0:41:43 written the same but they are
0:41:44 coming from two completely different
0:41:46 roots it's few but
0:41:48 it does in arabic we have this we have
0:41:50 an example in front of us
0:41:52 muslim is the one who's praying and musa
0:41:54 is the second horse in the race
0:41:56 and the first one is from salawa and
0:41:59 second one is
0:42:03 and the second one is close come close
0:42:05 and touching like touching the hell fire
0:42:07 those who will islam this will be
0:42:10 brought
0:42:10 close to the hellfire so they are banned
0:42:12 with it
0:42:14 so that's that's just uh uh we can't
0:42:16 close down for hello
0:42:19 and uh because we don't need it anymore
0:42:23 but going back to
0:42:26 to the ayah so salah is
0:42:30 the the the is from the root of salah
0:42:32 meaning prayer and it
0:42:33 but when the quran uses allah unless
0:42:37 the context shows otherwise which in
0:42:38 real few places for example
0:42:40 if it's attributed to the angel or to
0:42:42 allah then it means something
0:42:44 else meaning praise meaning guidance and
0:42:46 things like that we'll come to that in
0:42:47 your course but
0:42:48 generally when our salah with alif lam
0:42:50 is mentioned it's meaning this specific
0:42:53 sharia in acted prayer which we know in
0:42:56 the fisher
0:42:57 what essentially we know essentially
0:43:00 but the quran does not praise them for
0:43:03 just
0:43:03 praying they say okay
0:43:09 how to understand with your prayer
0:43:20 let us see what the translators tried
0:43:23 for example here we have
0:43:26 uh pictol is always one of the best
0:43:30 and his transition is debate establish
0:43:32 worship although i
0:43:33 i would not agree with him to call it
0:43:35 worship of this
0:43:36 i'm a player or of um
0:43:39 ritual player who would have been better
0:43:42 but he made worship with
0:43:43 his more general should not be used for
0:43:45 player because prayer
0:43:46 is different than worship and worship is
0:43:48 different so you see despite of all the
0:43:50 sophistication and the good taste of
0:43:52 picture in general here is
0:43:54 is not hap it was not lucky using
0:43:56 worship
0:43:58 uh another one said yusuf ali said are
0:44:01 steadfast
0:44:02 in prayer steadfast it does not give the
0:44:05 same taste of establishment
0:44:08 what establish is better now
0:44:12 make stand stand
0:44:17 let's say itself what's karma stand
0:44:20 don't show what has
0:44:22 actually in the arabic language they say
0:44:25 for example
0:44:27 the market is active is working under
0:44:29 twitter and the people are buying and
0:44:31 selling it active
0:44:32 and if it is not active or is closed
0:44:48 available
0:44:51 is because most rigorous activity like
0:44:54 fighting like
0:44:57 farming like hunting all these
0:45:01 demanding heavy activity are usually
0:45:03 performed while you are standing or
0:45:04 walking and running and you cannot walk
0:45:06 and run unless you are standing
0:45:07 right you cannot walk while you are you
0:45:09 are relying on the side that's clearly
0:45:11 the case then you will be crawling and
0:45:12 not walk so it's not a
0:45:14 proper position for fighting or or
0:45:17 planting or
0:45:18 or harvesting like that's done where you
0:45:20 are standing most activities
0:45:22 of importance and which would you in
0:45:26 at least any time past now we have
0:45:27 plenty of activities done while sitting
0:45:30 because but many activities are still
0:45:31 particularly required to do while
0:45:33 standing
0:45:34 like for example many many many lab
0:45:37 tests you can do the raptors while you
0:45:38 are standing because you have to attend
0:45:39 things
0:45:40 hold them up once on standing so when
0:45:42 you say
0:45:43 the market is standing meaning the
0:45:45 market is active and ongoing and the
0:45:47 deals and
0:45:47 interactions are ongoing
0:45:51 established and made the market work
0:45:53 open the market for activities
0:45:56 so akama makes things to to perform to
0:45:59 be standing to be performing
0:46:01 and the best translation for it is that
0:46:03 it
0:46:04 makes us allah standing meaning
0:46:06 establish sarah
0:46:10 not being safe that's that's gives only
0:46:12 part of the meaning
0:46:27 it is because salah should not be only
0:46:29 prayed it should be established it
0:46:30 should be
0:46:31 essential part of your life for example
0:46:36 when call you call me for a meeting or
0:46:38 an appointment
0:46:39 say i want to meet you at four o'clock
0:46:41 and say okay four o'clock is not good
0:46:42 because today
0:46:44 four o'clock will be will be
0:46:47 after the hustle for example not today
0:46:51 or yesterday after this much later
0:46:53 but in winter for example if i said i am
0:46:56 far away from you when i start my
0:46:57 my trip i cannot pray before starting
0:46:59 because our time has not come yet
0:47:02 and then when i reach you maybe the
0:47:04 start time has gone in winter time it's
0:47:05 very short then weight loss margaret
0:47:07 time i'll miss salah
0:47:08 no no this appointment is not good then
0:47:10 i have established salah i have made
0:47:12 salah
0:47:13 and salat times important for my
0:47:16 appointments
0:47:17 who are the one who didn't establish
0:47:18 salah yeah yeah four o'clock is nice
0:47:20 okay
0:47:21 no he doesn't think about sarah it's not
0:47:23 part of his life it doesn't
0:47:24 affect his schedule it doesn't figure
0:47:26 his appointment it doesn't have in his
0:47:28 daily life
0:47:30 you establish salah for example when you
0:47:32 are habitual to put the clock even in
0:47:34 summer to
0:47:34 to wake up before sunrise a good time
0:47:37 enough time before sunrise
0:47:39 so that you can make kudu and pray
0:47:40 before the sun has risen
0:47:42 you have established salah it's part of
0:47:44 your life if you time the table
0:47:46 you don't put that in the clock only on
0:47:48 seven o'clock for the work time
0:47:50 which will be for example in in the case
0:47:52 of summer way after the sunrise for
0:47:54 example
0:47:55 you know you put it there and then you
0:47:56 manage your time such way that you are
0:47:58 either
0:47:58 either you go to sleep or you substitute
0:48:01 you you do your working time so you
0:48:03 sleep some as a replacement sometimes
0:48:05 during the day
0:48:06 you have to manage it somehow so it's
0:48:08 part of your life
0:48:09 you established allah in your life
0:48:11 you're taking care of it in
0:48:12 in in a matter of time appointments or
0:48:14 whatever working times
0:48:16 you tune your working times around that
0:48:27 that they take their break for example
0:48:29 in such a way that they can attend
0:48:31 juma which may be different than the
0:48:33 breaks of other for example
0:48:35 but also not only that but there are
0:48:36 places all the salah comes
0:48:38 from everywhere lucky it it's desirable
0:48:41 and preferable to be performed in java
0:48:44 and yamaha has to be done in certain
0:48:46 places where people congregate
0:48:48 so establishing masjid is part of
0:48:50 establishing a salah
0:48:53 so the word is much more than just
0:48:56 they pray that prayer has become even if
0:49:00 if you cannot
0:49:01 if you are living alone in a domain with
0:49:03 very barely anyone praying
0:49:05 except yourself you still have to
0:49:07 establish yourself by in your
0:49:09 time by by fixing the clocks by checking
0:49:11 the times
0:49:12 adjusting your working time to those
0:49:13 hard times or making taking breaks in
0:49:15 this
0:49:16 while work for example you may have not
0:49:18 controlled in the domain of
0:49:20 you don't have the control over time you
0:49:21 arrange with the with the work that you
0:49:23 have
0:49:23 the breaks in the time rather than the
0:49:25 other for the tea break you don't go by
0:49:27 four o'clock you go by hassle time for
0:49:29 example
0:49:30 and you are in that in many places allow
0:49:33 such flexible or you
0:49:34 i demand that and you get it for example
0:49:36 then you have established in your life
0:49:38 you cannot establish mercy because you
0:49:39 are the only one playing in that
0:49:41 in that facility nobody is there but but
0:49:44 for community
0:49:45 or to the community believer they will
0:49:47 be obviously also establishing masjid
0:49:49 and community and so on and that's what
0:49:51 has happened also by muslims in britain
0:49:52 the moment the few were here although
0:49:54 they were education wise very low
0:49:57 almost illiterate and with the lowest
0:50:00 level of income
0:50:01 they strive from early days to to
0:50:04 collect money and to establish
0:50:06 messages for prayer because the
0:50:08 believers are usually
0:50:10 not concerned about only praying they
0:50:12 want to establish salah they want to
0:50:13 establish masjid they want to have a
0:50:14 community
0:50:15 so that's the meaning of so it's not
0:50:18 enough
0:50:19 uh to pray it is it has to be
0:50:22 established has to be a
0:50:23 cornerstone in in
0:50:30 it has to be established to at least to
0:50:33 achieve the praise that you got the full
0:50:35 guidance
0:50:36 if that's not possible or is neglected
0:50:39 then you have got only part of the
0:50:40 guidance
0:50:41 and you are not one who deserve that
0:50:43 praise and you are not one who got the
0:50:45 complete order
0:50:46 complete guidance of the quran you got
0:50:47 some of the guidance but you are
0:50:48 deficient in some aspects of the
0:50:50 guidance
0:50:57 will come to it but the translation
0:50:59 usually say from that what we will
0:51:01 provide to them
0:51:02 unless he went through picture for
0:51:03 example or we store them
0:51:06 and spend of that what we were stored
0:51:09 upon them
0:51:10 stored upon them or provide them provide
0:51:12 them
0:51:13 or allocate to them
0:51:17 they spend from that with us besides
0:51:18 what they're spending no percentage
0:51:20 just a general principle here various
0:51:23 principles are established here
0:51:24 first of all you spend
0:51:29 from that what you don't fundamentally
0:51:32 own what you have
0:51:34 which you can spend from over worldly
0:51:36 possessions
0:51:38 good services etc is distorted
0:51:46 is not is not created by you
0:51:51 it's not like karum said in our tutorial
0:51:53 because i am knowledgeable i know how to
0:51:54 do this and
0:51:55 and transaction i have created this one
0:51:58 that's
0:51:59 that's a satanic whispering in your ear
0:52:01 telling you something which is untrue
0:52:04 it is destroyed by allah
0:52:08 because he's the genuine creator
0:52:11 now but there are certain issues here of
0:52:13 of importance
0:52:15 it's the first place in the quran where
0:52:17 an act is attributed to allah
0:52:20 is attributed here in the plural we
0:52:22 restored on them or we provide them or
0:52:24 we allocate to them
0:52:25 whatever translation we should or they
0:52:27 would say allocate and provide maybe
0:52:29 closer
0:52:30 uh uh to through the meaning but i will
0:52:33 show what the word
0:52:34 means in in classical arabic and uh
0:52:38 how it relates to various things but let
0:52:40 us say that's when allah said
0:52:41 um that's what we restored on them first
0:52:44 of all
0:52:44 we is the majestic we or
0:52:48 the we of someone who speaks about a
0:52:50 whole system
0:52:52 with a components working in a certain
0:52:53 way like for example when
0:52:55 when our prime minister taught we did
0:52:57 that we did that his most likely does
0:52:59 not mean
0:53:00 the uh the message we but he means we in
0:53:02 the government with the whole apartheid
0:53:05 not myself doing it alone there are
0:53:07 ministers who are responsible and
0:53:08 evidence that are not doing it directly
0:53:10 there is complete a complex abilities of
0:53:13 of administration and also possibly even
0:53:16 inco
0:53:16 in cooperation and under contract with
0:53:19 even private entities doing the job
0:53:21 so we did it so the we could be i refer
0:53:25 to
0:53:26 one acting together in cohort with many
0:53:29 others to
0:53:30 at the same time go in the synchronized
0:53:32 way so when he's the boss and he's the
0:53:34 head
0:53:35 who's who's initiating everything and so
0:53:38 he can say we are doing that
0:53:39 referring to all that stuff all that so
0:53:41 that apartheid was as we
0:53:43 or the majestic we
0:53:46 just a small footnote i i don't think
0:53:48 it's much it's worth mentioning this
0:53:50 in some in more often than not even in
0:53:52 the past but
0:53:53 still until today some christian uh try
0:53:56 to argue that this man
0:53:58 said we indicate really that allah is a
0:54:00 multiplicity
0:54:01 he says we because it means that he is
0:54:04 allah which is the father the son and
0:54:05 the holy spirit but this is obviously
0:54:08 a trivial point to answer this stupidity
0:54:10 if there's an evidence for multiplicity
0:54:12 what's about when he is
0:54:13 for example himself in the single person
0:54:18 i in a single person
0:54:21 what's up between the other place is
0:54:39 they say that allah is uh that
0:54:42 we believe in the in the in the in the
0:54:45 and christ
0:54:47 he is a god from god light from light
0:54:50 and then they added also the holy spirit
0:54:51 so there's three in one but they are
0:54:53 one and three that's clearly rejected by
0:54:56 a quran so if that's evidence for you
0:54:58 then you should take the other evidence
0:54:59 the quran is evidence you can use it
0:55:01 obviously they will they would like to
0:55:03 hint that the quran
0:55:04 is is entire contradictory most likely
0:55:07 that's what we say but this is
0:55:08 this is quite absorbed or they regard it
0:55:11 as an as an evidence
0:55:12 if it's an evidence that the other one
0:55:13 must be an evidence so this is
0:55:16 i mentioned that point just casually
0:55:18 because they're they're
0:55:20 they're in in in the in the public
0:55:22 domain when people
0:55:23 especially common people not really
0:55:25 sophisticated scholars of
0:55:27 christianity and so on if they discuss
0:55:29 with muslims you
0:55:31 you are born to find sometimes laughable
0:55:33 statements like that i would say this is
0:55:35 more in the level of laughability so
0:55:37 leave it like that using
0:55:38 the plural is either the majestic or
0:55:40 someone who's acting
0:55:42 with cohort of others under his command
0:55:44 and instruction
0:55:47 but the crucial point is that risk
0:55:50 the act of risk is attributable as an
0:55:53 action
0:55:56 he is the one who does the risk now this
0:55:58 is a fundamental issue about
0:56:00 attributing action to allah in the quran
0:56:05 what is the fundamental issue there here
0:56:07 it does doesn't seem to be a major
0:56:09 a major problem it doesn't uh produce
0:56:12 any
0:56:13 any uh question lying
0:56:17 questions a few eyes down the road we
0:56:19 will
0:56:20 talk about the kuffar who have rejected
0:56:24 and then he said allah sealed their
0:56:26 heart
0:56:27 now we are attributing the ceiling to
0:56:28 allah and this is much more
0:56:33 significant attributing a seeding
0:56:37 to allah because this seems to be
0:56:40 that without a divine action the heart
0:56:42 would not have been sealed
0:56:44 and some people wanted okay because they
0:56:46 deserve to be sealed because they
0:56:47 rejected faith and so on
0:56:51 that's what one possible interpretation
0:56:53 but it opens
0:56:54 issues of qatar and issues of free
0:56:56 choice etc and free will and
0:56:57 responsibility it
0:56:59 opens deep question it could open even a
0:57:01 kind of ones
0:57:03 let me just mention a general rule which
0:57:06 you
0:57:07 gain from going through the quran and go
0:57:09 to by necessity of reason
0:57:12 which your quran is coming in in a
0:57:15 eloquent clear arabic and addressing to
0:57:17 rational being who think and
0:57:18 analyze the quran
0:57:24 or are they heart sealed are they are
0:57:26 they locks on their heart or they are
0:57:27 unable to
0:57:28 they should be if you ponder about the
0:57:30 quran
0:57:31 you find because of necessity of reason
0:57:33 and also
0:57:34 indicated by several eyes
0:57:38 is that attributing the the action to
0:57:40 allah
0:57:41 does not mean necessary at face it is
0:57:45 direct action that he is doing the
0:57:47 action directly
0:57:48 immediately is not necessary it could be
0:57:52 directly a immediately that's true like
0:57:56 san diego messenger
0:57:57 like speaking to musa in in the holy
0:58:00 valley
0:58:00 near the benefit he did action he spoke
0:58:03 there directly there's no intermediary
0:58:05 but it could be
0:58:09 meaning that he acted through
0:58:11 intermediaries
0:58:14 evidence for that in the quran for
0:58:15 example when say that that would bring
0:58:17 the water from from the from there
0:58:18 from from uh from the sky
0:58:22 and revive a dead country
0:58:27 in another place here we revive the
0:58:29 country but he said he divided through
0:58:32 the water the water which came at that
0:58:33 reviving so there's no contradiction it
0:58:36 is the divide the country but the
0:58:37 reviving they are done by bringing the
0:58:39 authors here but even the bringing
0:58:41 is not that done by the direct actress
0:58:43 it's done by the winds
0:58:44 blowing the uh uh the the
0:58:48 clouds carrying it to a to a dead area
0:58:51 and then the rain comes from the clouds
0:58:53 so the wind is the one who did that
0:58:55 and the wind again we said the one then
0:58:57 was moved there by the heating of the
0:58:58 sun
0:58:59 and you can't go change so so
0:59:01 attributing the act to allah
0:59:04 means he is the initiator in the
0:59:06 original meaning
0:59:07 initiator of the chain of of
0:59:11 of course an effect going even to the
0:59:12 beginning of the reverse or
0:59:14 he is the one who made the system so
0:59:16 that it works this way
0:59:18 meaning so it could be meaning
0:59:22 is that rain will will
0:59:25 will revive the countryside the universe
0:59:27 is so fascinated
0:59:29 that in this chain of effect it would
0:59:31 result in there so i am the revival
0:59:33 because i made the kada i made the
0:59:34 system i made the choice of the universe
0:59:36 this way
0:59:37 that it works this way so keep that in
0:59:39 mind
0:59:40 then many issues with of kadar and mini
0:59:42 issues which seem to be sometimes
0:59:44 confusing and difficult
0:59:45 will become completely easy so um
0:59:49 does not mean that allah is doing the
0:59:51 risk directly as many people think
0:59:53 that there is coming from allah directly
0:59:55 it's not like that
0:59:56 it may be for that risk they came to uh
0:59:59 to them
1:00:00 according to our because the lobby
1:00:03 clearing the river in such a way that
1:00:04 risk will be
1:00:05 we will be reaching certain people in a
1:00:07 certain way under certain animals and
1:00:09 certain creatures in a certain way
1:00:11 according to systematized
1:00:15 all the possible possibilities and
1:00:16 features of the future
1:00:18 so this is concerning but here it is not
1:00:21 the issue
1:00:21 is really the really the the
1:00:25 the real answer is not is it is it
1:00:27 coming through
1:00:28 how the universe is is fashioned and and
1:00:31 created that there is computer through
1:00:33 these
1:00:35 various causes and effects channels of
1:00:38 activity
1:00:39 or otherwise allah is acting through the
1:00:41 causal effects directly or indirectly
1:00:44 that's that's not not the issue the
1:00:45 issue is that you are not the one
1:00:47 creating this force if you think by your
1:00:49 work you are making
1:00:51 time you are supplying yourself you are
1:00:53 mistaken
1:00:54 you are mistaken is not not the risk
1:00:57 comes originally from allah either
1:01:00 or by action through cause and effects
1:01:02 whatever it is
1:01:03 you are not terrorized what is the logic
1:01:07 but does not mean as a direct act it
1:01:09 doesn't mean that you don't work
1:01:10 that you don't work waiting for us to
1:01:12 come because it's the logic no
1:01:14 it does not mean it does not uh allow
1:01:16 you to
1:01:17 and even if there is for example it
1:01:20 could come
1:01:21 more often now than not for most people
1:01:23 working for others
1:01:24 through the salary and the salary is in
1:01:26 in old arabic
1:01:27 usually they spoke about the salaries
1:01:29 for the soldiers as there is
1:01:31 and the the khalifa appointed so and so
1:01:35 on and uh
1:01:36 as a chief justice
1:01:39 to them
1:01:43 for example giving you a salary
1:01:48 this salary is your risk
1:01:52 is the one who gives no because he
1:01:56 he got that money and that's
1:01:59 from certain processes other things
1:02:01 other other
1:02:03 other processes but bringing him the
1:02:05 money because he could not possibly give
1:02:07 you that money
1:02:07 unless he got had in that money that
1:02:09 money he got and how he got it by
1:02:10 inheritance
1:02:11 so is his father no my father created it
1:02:15 by you by work and so on in this in that
1:02:17 that was
1:02:19 who initiated that allah initially by
1:02:22 talking here so ultimately even the
1:02:24 salary
1:02:26 also as you say the company is giving
1:02:28 you salary
1:02:29 it's actually not the only giving you
1:02:31 because it's not
1:02:32 their ownership is not their creation
1:02:34 it's the raja kaza
1:02:36 so keep that in mind when i'll say this
1:02:39 is
1:02:39 the fact that risk we the risk whatever
1:02:42 provided allocated to the people
1:02:44 of of good services in the universe is
1:02:46 ultimately from us
1:02:48 from me by my creative
1:02:52 act in the universe or by my takatir or
1:02:55 with both
1:02:57 it could be by by by creative act which
1:02:59 is not a part of the takatir
1:03:02 like all actually giving someone uh
1:03:06 out of the system of the universe like
1:03:08 like uh
1:03:09 like giving to maria when she was a
1:03:11 seclusion and then in in in
1:03:14 in the temple in the temple she got risk
1:03:18 brought by the angels that's clearly not
1:03:20 the way if the universe doesn't work
1:03:21 this way
1:03:22 that's by the requirement of allah
1:03:26 allah is capable of doing this and this
1:03:27 and he can do that whatever he wants
1:03:31 so don't don't just make it just that
1:03:33 the universe is created this way but
1:03:34 there's some risk may come from a direct
1:03:36 action of him in a miraculous way
1:03:38 like when he said when they were given
1:03:40 given food and
1:03:41 and and a drink in a way by miraculous
1:03:44 action by
1:03:45 divine intervention directly it's not
1:03:48 according to a still they couldn't
1:03:49 system universe they should have
1:03:50 died and first and then starvation
1:03:54 so that that's
1:04:09 doesn't say from that's what you have
1:04:10 here they spend no from what we have
1:04:12 bestowed on you remember it's restored
1:04:14 on you
1:04:14 it's important to stress that point and
1:04:16 keep it in mind you are not
1:04:18 you you are not spending from something
1:04:20 which you are created or
1:04:22 fix the universe to to get to bring it
1:04:24 to you no you didn't you have nothing
1:04:26 no share in that reality you may have
1:04:28 worked but as part of the system invest
1:04:30 to produce that what is this but it is
1:04:33 only a part
1:04:34 which will synchronize with other things
1:04:36 the universe going back
1:04:37 to the initial uh of the universe or
1:04:40 going back back to an divine action
1:04:43 which is spontaneous and supernatural
1:04:45 like in the case of an israel
1:04:46 and splitting the stone with 12 wells so
1:04:50 they can't drink all of them from that
1:04:52 instead of starving or instead of dying
1:04:54 of theirs which they should have done
1:04:56 without this miraculous action so that's
1:04:59 that's uh
1:05:00 that's uh very important to keep that
1:05:02 it's important to understand the
1:05:04 relation to allah and the universe that
1:05:05 he is
1:05:11 does not mean we gave it to them
1:05:12 directly from our self nor by a
1:05:14 miraculous action no no it
1:05:16 can't be within the system of the
1:05:17 universe through them and it appears
1:05:19 that they have worked for it
1:05:20 and even sometimes the devil will be
1:05:23 able to whisper in here you actually you
1:05:25 made it to the screen or the one
1:05:26 working half and earning it and the
1:05:28 other one who knows you will know how to
1:05:30 judge the markets and know how to do the
1:05:32 trading et cetera like
1:05:33 like the devil whispered in the ear of
1:05:35 qaroon and made him a disbeliever
1:05:37 i recorded by my knowledge and by my
1:05:39 sophistication no it's not true
1:05:41 that's not it's risk from allah because
1:05:43 they told him
1:05:44 for that what allah gave to you
1:05:47 spend it for ahra and don't forget your
1:05:49 share in dunya
1:05:51 who claimed that allah gave it to me i
1:05:53 got it by my knowledge and my
1:05:54 sophistication my capabilities
1:05:56 of doing trades and this is the
1:05:59 the pitfall which destroyed him because
1:06:01 he did not recognize the deep reality of
1:06:03 the universe that
1:06:04 all this knowledge and so on is only a
1:06:07 part of it and that knowledge itself is
1:06:09 is part of the system of the universe
1:06:11 you got it where do you got
1:06:12 sophisticated capabilities
1:06:14 or how did your brain work maybe you
1:06:17 have inherited certain features
1:06:18 genetically from your father
1:06:20 you did not do that your father but the
1:06:22 father did not do it because the genetic
1:06:23 features are coming from his
1:06:25 godfather all the way to the beginning
1:06:26 of the universe so
1:06:29 it is only a it is a satanic trap to
1:06:32 think that the wealth you have
1:06:33 is your own making and your creation is
1:06:35 not it's
1:06:37 even after in a com complex and long
1:06:40 chain of case of cause and effect
1:06:42 so it's important to understand this
1:06:43 point because it's related to uh
1:06:46 uh to to uh to other
1:06:49 to understanding the relation the
1:06:50 rational last one in the universe in a
1:06:52 correct way
1:06:53 but keep in mind also that does not mean
1:06:56 we are giving directly it does not mean
1:06:58 that and also the khatm
1:06:59 is not being directly when we discuss
1:07:02 that we come to adam
1:07:03 and all other actions in the quran
1:07:04 generally most action
1:07:06 in the quran can be assumed that it is
1:07:09 either meaning through qatar
1:07:10 or meaning through cause and effects in
1:07:12 the universe
1:07:14 does not mean direct action except where
1:07:16 the context
1:07:17 while attributing action to anything
1:07:18 anybody else except allah
1:07:20 mean direct action until there is an
1:07:22 evidence that is not a direct action
1:07:24 so for allah the basic assumption about
1:07:26 any action that's not really a direct
1:07:28 action
1:07:29 it's attributed to allah as an action
1:07:31 but it is really through intermediary
1:07:33 although
1:07:34 or dear in the universe and how the new
1:07:36 structure from the beginning
1:07:38 so it is fixed by kadar not welcome
1:07:45 and that's very important so it's
1:07:47 important all actions attributed to
1:07:49 allah in the quran
1:07:52 does not mean necessary it's a direct
1:07:53 action without intermediary and this
1:07:56 is one of the pitfalls which many of us
1:07:58 read and many people read the quran in
1:08:00 the shallow
1:08:01 not without without uh
1:08:08 management without managing the meanings
1:08:10 and managing the other eyes and putting
1:08:11 them
1:08:12 together so you have a managed uh
1:08:15 cooperative meanings which enlighten the
1:08:17 deep meanings
1:08:18 which you which the one word or one
1:08:21 sentence cannot convey but
1:08:37 on an ayah neglect other eyes you will
1:08:39 go astray
1:08:40 it will be there in a book as a whole
1:08:44 not in one eye or this contain part of
1:08:47 the huda but
1:08:48 that would when pondered with the others
1:08:50 will give this on christ
1:08:52 and the complete meaning and give the
1:08:54 guidance needed
1:08:55 otherwise you may easily go astray like
1:08:57 many
1:08:58 pharaoh and many groups because they
1:08:59 stick with a knife even a part of ayah
1:09:01 and they get stuck there
1:09:03 what part i will never is impossible for
1:09:05 our partner i had to give the whole
1:09:07 meaning of the quran you have to write
1:09:08 the quran as one sentence which has to
1:09:11 be understood and explained by
1:09:13 each other sentence and synchronized
1:09:15 properly and registered properly
1:09:18 so this is if we take from this only the
1:09:21 fact that that risk
1:09:23 and the attributing action to allah does
1:09:25 not mean direct action
1:09:27 it's essentially most time it means by
1:09:29 kadar or by
1:09:31 through chains of cause and effect
1:09:34 direct action is quite rare in the quran
1:09:36 for allah while at
1:09:38 within any actor in the universe beside
1:09:40 allah it's a direct action
1:09:41 until the context shows it's not the
1:09:43 direct action
1:09:44 and the subtitle to someone which is
1:09:48 not his action but for for metaphorical
1:09:51 and other purposes but it's clear from
1:09:52 the context and from other supporting
1:09:54 evidences
1:09:54 and i think we should stop here i think
1:09:57 we have
1:09:57 we have yeah we have slightly more than
1:10:00 one hour
1:10:01 but very important to recognize these
1:10:03 fundamental points
1:10:04 especially about the divine action what
1:10:06 does they mean are they direct action
1:10:08 without in the intermediary as many
1:10:10 people think like for example say i hit
1:10:12 i i met so and so on i beat him up you
1:10:15 are the one who beat them
1:10:16 we have done the beating no doubt about
1:10:18 that unless
1:10:21 unless something in in the sentence
1:10:23 indicate that you did not actually beat
1:10:25 him up you order someone to beat him up
1:10:27 but that has to be clearly explained
1:10:28 by a supporting evidence the opposite in
1:10:31 the case of allah
1:10:32 at least interaction to him does not
1:10:35 mean
1:10:36 is generally according to qatar and
1:10:37 according to causes and effects
1:10:39 not direct action unless evidence is
1:10:41 sure that's a direct action
1:10:42 if we have this rule the next few hours
1:10:45 when we come to khatm
1:10:46 sealing their hearts on sun will become
1:10:48 more clear and more
1:10:50 more evident what they need and this is
1:10:52 to take a fundamental
1:10:53 important point in in explaining the
1:10:56 meaning of the quran
1:10:58 which has been missed by many people
1:11:01 but it's not directly linguistic it's
1:11:04 from the quran
1:11:05 synchronizing together and the
1:11:08 necessities of reason
1:11:09 how allah acts in the universe
1:11:13 okay we shall allah next uh next lecture
1:11:15 we shall continue with the next ayah
1:11:17 about believing in the this revelation
1:11:20 and past revelation
1:11:30 um there are a couple questions yeah um
1:11:33 i think the first one you've answered
1:11:34 anyways
1:11:35 but um i've heard other definitions for
1:11:38 the root word of salah
1:11:40 as as it means to stick or bond or be
1:11:42 attached to
1:11:43 is there any truth in that no
1:11:48 no as i said because that's most likely
1:11:52 because they they did
1:11:53 they did not make the distinction
1:11:54 between salawah or
1:11:56 they're two different rules that's
1:11:57 number one there
1:11:59 there were attempts to occur that is
1:12:01 salah because if when you bend
1:12:03 the two long muscles in the back
1:12:06 they bend
1:12:12 it's very remote it's very difficult to
1:12:15 imagine that the word salah is derived
1:12:17 from
1:12:17 the bending and stretching of the back
1:12:20 because uh
1:12:23 not every salah for every religion
1:12:25 containing bending
1:12:26 for example of the jews
1:12:44 whatever in the old testament and so on
1:12:47 it does not seem to be that the shame of
1:12:48 the
1:12:54 yeah it's mentioned that that is in
1:12:56 gethsemane before
1:12:58 for the detention or the attempt of
1:12:59 detention to communicate
1:13:01 in prison he was praying and he fell on
1:13:03 his face which means most likely
1:13:04 he did but there's no indication anyway
1:13:07 that he didn't record
1:13:09 so
1:13:13 and still the quran called the salah no
1:13:15 i think the the best and the only
1:13:17 reasonable way is just to go away by
1:13:19 that's from salawa which means which
1:13:21 means
1:13:22 arabic language and is indicated by
1:13:24 various pieces of arabic poetry
1:13:26 for islam few but
1:13:30 but
1:13:44 so on similar to that there's no bending
1:13:47 and no no
1:13:49 rarely sometimes there in in certain in
1:13:52 certain occasions
1:13:53 but generally it is not like that
1:13:58 so
1:14:08 and whistling
1:14:12 so they have departed from the salah of
1:14:15 israel which
1:14:16 may have contained sujud and record we
1:14:18 don't know
1:14:21 seem to be contained in many salawat in
1:14:22 many other religions but
1:14:26 is relatively unique as far as i know
1:14:28 but
1:14:29 i i stand correctly that's not the
1:14:31 crucial but it's crucial that the quran
1:14:32 use salah for that's
1:14:34 whistling and and clubbing so it's just
1:14:36 that's the way they
1:14:37 they perform their dua and their praise
1:14:38 of their their allah or their
1:14:54 it is whistling and clapping
1:14:57 it's not the salah which allah enacted
1:14:59 maybe in time we smile already we don't
1:15:01 know
1:15:01 how it was but we know about this one
1:15:03 how it is so
1:15:05 claim that it's dried from twisting the
1:15:08 back or stretching the back and these
1:15:10 two or two
1:15:11 muscles called salawain is is far away
1:15:14 is
1:15:14 it does not sound really persuasive
1:15:17 logical
1:15:20 i would say i i'm very much inclined to
1:15:22 say it's wrong
1:15:23 it's not it's not it's a one of these
1:15:26 jumps off of some people of linguistic
1:15:28 their derivations
1:15:30 uh with the uh which uh
1:15:34 they were at loss to to connect things
1:15:36 formally and they didn't even
1:15:38 many of the people who claim that they
1:15:40 did not make distinction between that
1:15:41 and
1:15:42 between musa between salawah and salaya
1:15:46 so it's highly questionable
1:15:49 extremely question most likely wrong
1:15:52 second question
1:15:55 uh so is it saying that through salah
1:15:56 you will be provided with
1:15:58 for example patience
1:16:02 and that is
1:16:09 it was in reference to one particular
1:16:11 passage i suppose but um
1:16:13 i don't have a reference to it here but
1:16:15 um the question is is it saying that
1:16:17 through the salah you will be provided
1:16:18 with
1:16:19 patients no it's not mentioned here this
1:16:23 is another place where
1:16:24 what the salat which benefits us brings
1:16:28 is is discussed here in another place
1:16:40 that's clear and also itself is is
1:16:44 is is a way to
1:16:54 as a tool to help you overcome the
1:16:57 anguish and
1:16:58 and the pain of the losses but also you
1:17:01 have to
1:17:02 employ somewhere which is independent
1:17:04 from the salah you have to
1:17:07 persuade yourself to between you need to
1:17:09 overcome your pain and so on
1:17:11 but that may be helpful in that also
1:17:13 because
1:17:14 if there's
1:17:18 admonishes and the ones from russia and
1:17:21 monker
1:17:22 one is becoming becoming completely a
1:17:25 loss of
1:17:27 patience and start moaning and screaming
1:17:30 for example
1:17:32 this is how i should know so it will
1:17:33 encourage you to
1:17:35 it's not related to that you're just
1:17:37 establishing assad without mentioning
1:17:38 what how much benefits are in this
1:17:40 what the salah can expect it to do for
1:17:42 you definitely
1:17:44 but the most important fundamental part
1:17:47 that
1:17:50 you are expressing your recognition that
1:17:53 is the creator and the commander
1:17:55 that's the most fundamental
1:18:03 communicating with me that's the
1:18:04 fundamental point of the salah other
1:18:06 things are products
1:18:07 side products and benefits
1:18:14 okay in that case i think that's about
1:18:15 it sure yeah
1:18:17 but uh the brotherhood discussion should
1:18:19 mention the ina in the future
1:18:21 and the reference because yeah because i
1:18:23 don't i don't understand how
1:18:24 how is this maybe him he's a stranger
1:18:31 yeah maybe maybe he mentioned that
1:18:35 maybe but but this is another issue it's
1:18:37 not he's mentioning
1:18:39 the basic characteristics of those who
1:18:41 are mutaqueen who are allah aware who
1:18:42 want evil according to viktor
1:18:44 and so on is that they believe they have
1:18:46 the belief
1:18:48 in the correct serious sense not only
1:18:50 just the mental
1:18:51 the statement and the acceptance of
1:18:54 the truthfulness but also the commitment
1:18:56 and the surrender
1:18:57 to the implication of the belief and
1:19:00 they establish saddam not only prayed
1:19:02 establish allies part of the life
1:19:03 well established and spent from that
1:19:06 what we
1:19:07 what they have but what is what you have
1:19:09 but what we have bestowed on you
1:19:11 remember it's bestowed on you it's not
1:19:13 by by your ingenuity and your capability
1:19:15 it's obviously even your ingenuity and
1:19:17 your capability and your features are
1:19:19 restored on you by us
1:19:22 initially you have been just the same
1:19:23 drop no significance and no relevance
1:19:26 and this in the usual semen uh hundreds
1:19:29 of millions of
1:19:30 of sperms go go to west and one just
1:19:33 succeeded
1:19:33 and you you developed into you and
1:19:36 that's just everything
1:19:38 for whatever all your intelligence and
1:19:39 your capabilities and your hard work
1:19:41 is a result of this a lot of that you're
1:19:44 doing
1:19:45 so it's for this all of that
1:19:48 for that those who are allah well
1:19:51 spent from that what spent what that
1:19:53 they have spent us will be explained
1:19:55 plenty in the quran plenty places other
1:19:57 places but
1:19:58 fundamentally they know there's an
1:19:59 obligation to spend
1:20:05 elsewhere and we explained as well but
1:20:07 fundamentally
1:20:09 they are not like say are we going to
1:20:11 spend on those if allah wanted you could
1:20:13 have bestowed on them
1:20:14 or you're supposed to support them
1:20:17 that's what the capitalists say
1:20:18 if they were working hard they should
1:20:20 have improved their life standard
1:20:23 neglecting that there will be different
1:20:26 restaurants in the universe by allah
1:20:27 design and this
1:20:28 to test those who have how they deal
1:20:31 with the have nots
1:20:33 that's also part of the test so that
1:20:34 which you can say are you asking to feed
1:20:36 those who
1:20:37 are like if allah wanted he could have
1:20:38 filled them more here's he has to feed
1:20:40 them
1:20:40 you see the point so this is clearly the
1:20:43 opposite of those who know
1:20:45 they have the obligation
1:20:48 made by alex allah that from that what
1:20:52 they have which is taught if they know
1:20:54 and recognizes thought in the welfare
1:20:56 they have to spend details elsewhere
1:21:00 and the messenger will explain further
1:21:02 even quran explain some and let me see
1:21:04 your experience expand further and
1:21:05 further
1:21:08 good yeah i think in that case we should
1:21:12 uh
1:21:18 Music
1:21:40 you