Produce One Chapter Like It: The Miraculous Inimitability of the Qur'ān's Shortest Chapter (2022-09-28) #

0:00:10 I hope everyone is well
0:00:13 um inshallah let's go ahead and get
0:00:15 started
0:00:21 [Music]
0:00:23 so welcome to today's seminar uh
0:00:28 inshallah we're going to be trying our
0:00:31 best to cover as much as we possibly can
0:00:35 um today's seminar is one that I think
0:00:37 is is quite unique in the sense that I
0:00:40 haven't really seen it covered with much
0:00:44 uh rigor in in at other institutions and
0:00:48 other places so hopefully you'll be able
0:00:50 to benefit and I ask Allah to accept
0:00:54 from all of us and allow all of us to
0:00:56 benefit inshallah so let us go ahead and
0:00:58 start with in in Earnest and I wanted to
0:01:00 start with a challenge and it's a 10
0:01:04 point challenge specifically
0:01:06 so here you go and this is something
0:01:08 that I want you to really think about
0:01:09 and consider
0:01:11 Point number one in this challenge
0:01:14 take any 10 words in any language my
0:01:17 whatever language that you speak whether
0:01:19 it's Urdu or Hindi or whatever Japanese
0:01:21 or Spanish any 10 words you like
0:01:24 in any language and then formulate them
0:01:27 into three lines or let's say three
0:01:29 verses
0:01:30 and then add any
0:01:31 you know particle that you feel fit
0:01:34 right linguistic particle that you think
0:01:35 is good so you've got these 10 words
0:01:37 you're going to put them in uh three
0:01:40 lines or three verses
0:01:41 number two the second point of the
0:01:43 challenge
0:01:44 when you do this when you construct it
0:01:46 like this extract from it at least or
0:01:49 include it excuse me include in this
0:01:52 construct of yours at least 27
0:01:55 rhetorical devices and literary features
0:01:57 that's minimum right so I'm gonna do
0:02:00 more okay Miss minlock go for it
0:02:02 the third point of this challenge now
0:02:05 you've got these uh you've got these
0:02:08 these 10 words you've put them into
0:02:09 three lines or three verses you have uh
0:02:13 placed within them at least 27 uh
0:02:17 literary features or rhetorical devices
0:02:21 now at the same time
0:02:24 you want to make sure that what you've
0:02:25 composed is timelessly Meaningful
0:02:28 meaning it's not time bound it is uh as
0:02:32 they say trans-historic so someone
0:02:34 reading it 20 years from now would be
0:02:36 able to benefit and understand it like
0:02:38 someone reading it 20 years from now so
0:02:40 in other words it is timelessly
0:02:42 Meaningful it actually has proper
0:02:44 meaning to it but not only that the
0:02:46 third part of this challenge is that it
0:02:48 fits in a larger uh a larger piece of
0:02:52 work right and that larger piece of work
0:02:54 that book or that dissertation or
0:02:57 whatever it might be uh numbers 27 more
0:03:00 than 27 000 words so you have this these
0:03:04 10 words you put them into three lines
0:03:06 these three lines have at least 27
0:03:08 rhetorical device and literary features
0:03:10 and all you've constructed all of that
0:03:13 you've put that all together
0:03:15 in a structure that is Meaningful both
0:03:18 today tomorrow the day after and it
0:03:22 forms the part it forms a part a small
0:03:25 part of a larger work that is over 70 or
0:03:30 70 000 words or 27 000 words excuse me
0:03:33 okay now not only that we're not done
0:03:36 yet Point number four make sure that
0:03:39 four of its words are unique and never
0:03:42 used again in the book so remember that
0:03:44 27 000 work that you have that it forms
0:03:47 a part of you have four words that are
0:03:50 used in this compilation of yours in
0:03:52 this composition of yours ten words out
0:03:54 of those ten words four of those words
0:03:56 are never used anywhere else in the
0:04:00 entire dissertation book or whatever you
0:04:02 want to call it that spans more than 27
0:04:06 000 words
0:04:07 all right fifth point
0:04:09 not only all of that as you compose this
0:04:14 particular uh piece of writing or let's
0:04:18 say composition you will need to make
0:04:20 sure that every single verse that you
0:04:22 every single line or every single verse
0:04:24 that you put in there remember there's
0:04:25 three that they all end with a rhyme but
0:04:28 it's not that they're just rhyming but
0:04:30 remember they have to be meaningful and
0:04:33 we're going to get into this in a little
0:04:34 bit why this is actually very
0:04:36 challenging number six
0:04:38 the words that you are using all right
0:04:41 so make sure that these words are used
0:04:42 only once in the three lines and not
0:04:45 used anywhere else in the book so those
0:04:47 four words that we were just speaking
0:04:49 about they're used once in the three
0:04:51 lines and not used anywhere else in the
0:04:52 book
0:04:53 okay not only that the tenth the sorry
0:04:57 the seventh point in this ten point
0:04:59 challenge
0:05:00 these three lines that you've now
0:05:02 composed with everything that we've just
0:05:05 said so they're made up of ten words
0:05:06 those 10 words are meaningful uh four of
0:05:10 those words are not used anywhere else
0:05:12 in the larger uh in the larger
0:05:14 dissertation or or writing that you have
0:05:17 have put together uh that spans remember
0:05:19 27 000 words not only that
0:05:22 but in this particular piece of writing
0:05:25 that you put together and as you've
0:05:27 divided this up into chapters or
0:05:28 whatever you want to divide it up into
0:05:29 make sure that the chapter before the
0:05:33 chapter that precedes this compilation
0:05:36 of yours mirrors what you've written so
0:05:39 if you've written today it's uh today
0:05:41 it's going to be a great day the chapter
0:05:43 that comes before that today is going to
0:05:44 be a horrible day uh I went uh to the
0:05:47 marketplace I returned back from the
0:05:49 marketplace so this is what will be my
0:05:51 mirroring so now make sure that the
0:05:53 chapter before it mirrors
0:05:55 the chap this particular chapter that
0:05:57 you're you're composing not only that
0:05:59 though to just have some fun and add
0:06:02 something to the challenge make sure
0:06:05 that you're composing all of this
0:06:07 based on an unplanned set of
0:06:10 circumstances meaning you do it right
0:06:13 now without any sort of planning without
0:06:14 any sort of foresight without in without
0:06:16 even thinking about it I want you to
0:06:18 just come up with it immediately
0:06:20 okay number eight
0:06:23 and you think this this would pretty
0:06:25 much would be done now the eighth point
0:06:27 in this ten point challenge
0:06:28 you've put these 10 words together but
0:06:31 now you must use out of this compilation
0:06:34 that you've put together these three
0:06:36 lines or verses 10 words part of a
0:06:39 larger uh a larger dissertation or book
0:06:41 or whatever you want to call it that's
0:06:43 more than 27 000 words not only that in
0:06:46 this particular piece that you have put
0:06:48 together you must use 10 letters in each
0:06:52 line and 10 letters only once in the
0:06:54 entire three lines in other words those
0:06:57 10 letters that you use
0:06:59 should not repeat in any of the three
0:07:01 lines
0:07:03 okay
0:07:04 number nine
0:07:05 not only you have to do all of this
0:07:08 what you need to do is to make sure you
0:07:11 have a semantically orientated Rhythm
0:07:13 without sacrificing meaning because you
0:07:16 know you could put something together
0:07:17 that has a certain Rhythm that flows and
0:07:21 has a certain auditory sensation and
0:07:23 auditory pleasure but it is semantically
0:07:27 uh bankrupt right the meaning that you
0:07:30 have in in the sense that it's something
0:07:32 that's meaningful that's deep and that
0:07:34 touches the soul
0:07:35 you uh you know it has to be
0:07:38 semantically uh mean it has to be
0:07:40 meaningful right it has to be
0:07:42 semantically sound
0:07:43 okay now in this Rhythm don't sacrifice
0:07:46 any meaning
0:07:48 number nine
0:07:50 here's what you're gonna do the last the
0:07:51 tenth point of this ten point challenge
0:07:54 you need to do all of this publicly
0:07:56 right not in the confines of your home
0:07:58 tapping away at your laptop or whatever
0:08:00 it might be but do it all publicly you
0:08:03 don't have a chance for revision you
0:08:04 can't go back and edit and you know
0:08:07 think about it and add a couple more
0:08:08 words and so on and so forth so you
0:08:10 can't make any amendments no revision
0:08:12 and
0:08:13 we have to understand that you're not
0:08:16 going to get any sort of training in
0:08:18 eloquence or rhetoric all right
0:08:21 how difficult do you think this
0:08:23 challenge is
0:08:24 now if you were to ask me I would say
0:08:26 it's a very difficult challenge in fact
0:08:28 I would say it's next to impossible to
0:08:30 compose something like this with all of
0:08:33 these 10 points taking all of these 10
0:08:34 points into consideration
0:08:36 today what we're going to be looking at
0:08:39 is none other than the shortest chapter
0:08:42 or the shortest Surah in the Quran and
0:08:44 that is
0:08:57 and indeed we have given you the
0:09:00 abundance so pray to your lord and
0:09:03 sacrifice indeed your enemy is cut off
0:09:06 these this particular chapter of the
0:09:09 Quran what we're going to be exploring
0:09:11 today is we're going to be looking at
0:09:13 some of the rhetorical devices within
0:09:16 this chapter we're going to be looking
0:09:18 at some of the linguistic features of
0:09:21 this chapter but more than anything else
0:09:23 what we're going to hopefully Marvel at
0:09:26 is how all of these linguistic features
0:09:30 and rhetorical devices come together in
0:09:33 the form of a challenge or to in the
0:09:36 form to meet a certain challenge
0:09:38 now
0:09:40 keep in mind that when we say that this
0:09:41 is the shortest chapter of the Quran
0:09:43 what we're referring to here just I want
0:09:45 to make sure we're clear before we jump
0:09:47 into this uh fully
0:09:49 the shortest chapter of the Quran
0:09:51 meaning that when you look at the number
0:09:55 of words that are in this particular
0:09:57 chapter in fact you could even maybe may
0:10:00 even be able to include the number of
0:10:02 letters you would find it has the least
0:10:04 number of words okay because there are
0:10:07 other chapters of the Quran that have
0:10:09 three ayat or three verses right
0:10:16 so there's three there as well so anyway
0:10:21 so when we say it's the shortest chapter
0:10:22 it is the most concise in terms of its
0:10:26 uh in in terms of the number of words
0:10:29 the letters and things like that this is
0:10:31 the shortest chapter in the entire Quran
0:10:34 so what are we going to be looking at in
0:10:37 our session today well first of all
0:10:39 remember I said we're gonna we're gonna
0:10:41 be looking at this not in the context of
0:10:44 just being amazed which inshallah I'm
0:10:47 hoping that that will also come about as
0:10:49 a byproduct the the the the wondrous
0:10:52 nature of all of these features but more
0:10:55 so from the backdrop of it being a
0:10:58 challenge I'm going to look at how the
0:11:00 Quran challenges its uh its detractors
0:11:05 with the various challenges that it has
0:11:08 we're also going to be looking at the
0:11:11 particular linguistic environment that
0:11:13 this Surah comes down and this is
0:11:17 important because once you understand
0:11:18 the environment it actually adds to the
0:11:22 difficulty of bringing something a
0:11:25 composition like this uh about anyway
0:11:27 the third thing we're going to look at
0:11:29 in this backdrop
0:11:31 is the linguistic and literary Authority
0:11:33 impact once you have the Quran once you
0:11:36 have this linguistic environment we find
0:11:38 that it's not that it comes to a certain
0:11:41 linguistic environment and then it's
0:11:43 just it just stops rather it itself
0:11:46 starts to dictate and delineate how
0:11:50 linguistic and literary
0:11:53 um you know how it should be projected
0:11:55 outwards in the sense that it's not only
0:11:57 something that comes to a certain
0:11:58 environment but it also starts
0:12:00 determining elements of that environment
0:12:04 um going outwards and we'll look at that
0:12:05 inshallah in the section of the backdrop
0:12:07 we'll look at the reason for Revelation
0:12:10 in terms of what was the what's known as
0:12:13 here in what context did it come down in
0:12:17 and then this is the meat of what we're
0:12:19 going to be discussing and that is the
0:12:21 27 linguistic literary features and if
0:12:25 we have time because to be honest as I
0:12:28 was composing all this and putting the
0:12:30 slides together
0:12:31 this is going to be very this is going
0:12:33 to be a bit long so if we have time
0:12:35 inshallah we'll take some of your
0:12:36 questions
0:12:38 so let us go ahead and begin in the
0:12:40 beginning so
0:12:41 now before we get to the backdrop I
0:12:44 think it's important for us to make what
0:12:48 we're going to be speaking about
0:12:48 relevant to English speakers
0:12:51 being is because a lot of times you
0:12:53 think that a discussion that's happening
0:12:54 in Arabic I don't speak Arabic I'm not
0:12:57 familiar with the Arabic language and so
0:12:58 therefore I can't benefit at all and I
0:13:01 think that's a faux pas I think that's a
0:13:02 mistake when we speak about things like
0:13:05 rhetorical devices
0:13:07 we understand that languages across the
0:13:09 board make use of rhetorical devices so
0:13:12 for instance you know it was uh some
0:13:15 survey mentioned that the most uh iconic
0:13:19 a one-liner in all of cinematic history
0:13:22 was what you see on the screen right now
0:13:24 right the the phrase Bond James Bond
0:13:28 now if you really think about it for a
0:13:31 second phrase
0:13:32 if you really think about it for a
0:13:34 second you'll find that this particular
0:13:37 phrase doesn't have any sort of Pearls
0:13:39 of Wisdom it's not giving you some sort
0:13:41 of remarkable information in fact the
0:13:44 author of The of of of of uh of the
0:13:48 books that the James Bond movies are
0:13:50 based upon Ian Fleming
0:13:52 he actually said I chose a name that was
0:13:57 one that would be
0:13:58 that that attracted the least amount of
0:14:01 intention in other words I wanted the
0:14:04 events around the character to be the
0:14:07 focus and not the person not the
0:14:09 character himself so he chose the most
0:14:11 Bland boring name that he could possibly
0:14:16 think of so he chooses James Bond so
0:14:18 there's nothing remarkable about the
0:14:21 name however it's something about this
0:14:24 name something about how it's stated it
0:14:26 brings about a certain type of feeling
0:14:28 within a person there's a certain uh
0:14:32 there's a certain kind of uh internal
0:14:34 Association that you have when someone
0:14:37 says Bond James Bond and in fact it goes
0:14:41 and it's it's on a certain uh it it
0:14:44 makes use of a certain rhetorical device
0:14:46 which is known as a typo a Diet Coke is
0:14:50 a rhetorical device that's on the form a
0:14:52 b a
0:14:53 so other diet copes would be things like
0:14:55 bird baby bird right home sweet home for
0:14:59 some reason when you put it in this
0:15:01 particular format it adds something to
0:15:04 it it brings something more than just
0:15:06 someone stating their name and so this
0:15:08 particular form formulation it's very
0:15:10 different than someone walking in the
0:15:12 room and saying hello my name is James
0:15:14 Bond
0:15:15 or hello first name James last name Bond
0:15:19 but no something about the fact that you
0:15:21 when you say Bond James Bond it just has
0:15:25 a certain ring to it and this goes back
0:15:27 to rhetorical devices and in fact
0:15:29 there's many many rhetorical devices
0:15:31 there's a good book if you're interested
0:15:33 that uh that kind of ties or or
0:15:37 elucidates rhetorical devices in the
0:15:40 English language that is a relatively
0:15:41 easy read it's by Mark Forsyth
0:15:45 um and I'm trying to remember I think
0:15:46 it's called um
0:15:48 the art of Persuasions or something like
0:15:50 that is something to do with you know
0:15:52 rhetorical devices the title is escaping
0:15:55 me right now
0:15:56 um but he talks about these rhetorical
0:15:58 devices diacopes and other rhetorical
0:16:00 devices so we find rhetorical devices
0:16:02 across other languages and if you speak
0:16:04 other languages you'll be able to
0:16:06 identify rhetorical devices in your own
0:16:08 language something that transcends the
0:16:11 simple meaning of the phrase
0:16:13 and you can this can be further
0:16:14 elucidated when we think about the
0:16:17 difference between poetry and prose and
0:16:19 again we're going to stick with the
0:16:20 English language because there's
0:16:22 something about poetry
0:16:25 that it has some sort of an aesthetic
0:16:29 appeal to it
0:16:31 such that you cannot you cannot
0:16:34 translate the poem okay and such that
0:16:39 when it comes to this additional element
0:16:42 it has to do with the beauty of how the
0:16:45 words come together and not
0:16:48 hyper focused on the content okay Pros
0:16:52 on one hand focuses heavily on content
0:16:54 it's trying to get you information in
0:16:57 the most effective way possible so if
0:16:59 you think about something like an
0:17:00 organic chemistry textbook okay an
0:17:03 organic chemistry textbook is something
0:17:04 that you're going to read you're going
0:17:06 to study for your exam and then you're
0:17:08 never going to revisit it most likely
0:17:11 okay you're going to extract the
0:17:12 information whatever you need and then
0:17:15 that's it you're done you will never
0:17:17 come to an organic chemistry or rarely
0:17:19 unless you're maybe one of those types
0:17:20 of people come to organic chemistry and
0:17:22 be like I love reading this book it's
0:17:24 just so meaningful every time I read it
0:17:25 it just takes me to you know Cloud Nine
0:17:28 whereas if you look at a poem a poem is
0:17:32 quite different
0:17:33 because a poem what it does is it not
0:17:37 only gives you content or it places
0:17:41 content in a certain structure such that
0:17:44 when you visit it and then revisit it
0:17:47 you have a yearning to revisit it
0:17:49 because every time you read it it gives
0:17:51 you a certain sense with inside of
0:17:53 yourself so if you look at this poem by
0:17:55 Emily Dickinson Dickinson for example
0:17:57 you know she writes hope is the thing
0:18:00 with feathers and I want you to
0:18:02 kind of think about this for a second
0:18:03 and let it sink in Hope
0:18:06 is the thing with feathers
0:18:09 that that that that perches in the soul
0:18:13 and sings the tune without words and
0:18:16 never stops at all it's it's actually
0:18:19 very beautiful when you think about the
0:18:20 concept of Hope
0:18:22 and she continues and she says
0:18:25 um
0:18:26 that uh and sweetest in the Gale is
0:18:29 heard
0:18:30 and sore must be this the storm that
0:18:33 could abash the little bird that kept so
0:18:36 many warm think about when you need hope
0:18:38 when you are going through the most like
0:18:40 the most you know terrible times in your
0:18:43 life and that's when hope comes in and
0:18:44 she's describing it like this bird it's
0:18:46 very beautiful and then she continues
0:18:48 and says I've heard it in the chilliest
0:18:50 land and the strangest sea yet never in
0:18:54 extremity it asked a crumb of me so you
0:18:57 notice there's a rhyme there's a rhythm
0:19:00 and there's meaning and you want to
0:19:02 revisit it and it brings a certain
0:19:03 feeling to you when you when when you
0:19:06 really internalize and think about
0:19:08 poetry okay
0:19:10 now one of the interesting aspects about
0:19:13 poetry however
0:19:15 is that the rigor of an organic
0:19:18 chemistry textbook rarely can be
0:19:20 captured in the form of a poem right
0:19:22 this because remember in prose the
0:19:25 objective is to give you the information
0:19:27 in the most effective way possible so
0:19:30 it's it's its focus is efficacy whereas
0:19:33 in a poem while it's delivering
0:19:34 information the focus is not necessarily
0:19:37 efficacy per se but the focus is again
0:19:40 generating or having that appreciation
0:19:43 of the Beauty and the and the meaning
0:19:46 behind the words that are being written
0:19:47 for you to visit it and revisit so we
0:19:50 find this phenomenon
0:19:52 prevalent in in any language and you
0:19:55 know we have we understand things like
0:19:57 rhetorical devices rhetoric in Arabic
0:19:59 this concept is known as balaja right
0:20:02 the concept of rhetorical devices and
0:20:03 how they're used efficiently and so on
0:20:06 and we understand when it comes to the
0:20:08 Quran that it is at the Apex of prose
0:20:11 and the Apex of poetry such that it is a
0:20:14 unique genre in and of itself and we're
0:20:15 going to see that uh as we move forward
0:20:20 now all of that all I'm speaking about
0:20:23 today what I'm going to be discussing
0:20:24 today it's based on an article that has
0:20:28 been written by Hamza zorcis you can
0:20:30 find it on the sapiens Institute site on
0:20:32 the link that's there on the screen I'm
0:20:35 going to highly
0:20:36 urge you to after you're done with this
0:20:40 session after we're done with
0:20:42 um with this particular seminar to go
0:20:46 and take a look at the essay and read it
0:20:49 and think about it and internalize it
0:20:50 right because the essay obviously
0:20:52 there's more that can be stated in the
0:20:53 essay the essay has references
0:20:57 um so you know a lot of the stuff I'm
0:20:58 like when it's making up and it has a
0:21:00 certain degree of academic rigor which I
0:21:02 think is very beneficial for a person
0:21:05 that's interested in the topic so again
0:21:07 the essay you can find it at stpitz2.org
0:21:10 it's free download it read it and engage
0:21:14 with it inshallah
0:21:16 so let us stop start with the backdrop
0:21:19 and under the backdrop we'll start with
0:21:21 the challenge
0:21:23 so
0:21:24 what is the challenge exactly well the
0:21:27 challenge that's stated or that the
0:21:29 Quran brings forth is that this Quran is
0:21:34 from Allah
0:21:36 and there's a CH there are challenges
0:21:38 that are part and parcel of the Quran
0:21:41 and the claim that this Quran is from
0:21:44 Allah okay part of that challenge has to
0:21:47 do with imitating or emulating the Quran
0:21:50 all right so the now the failure of
0:21:53 anyone to imitate the Quran developed
0:21:54 into the Muslim theological doctrine of
0:21:56 the quran's intermentibility which is
0:21:58 called
0:21:59 Quran so this entire concept of the
0:22:03 Quran not someone not being able to
0:22:06 imitate it or emulate it developed into
0:22:09 a whole science and a whole subject area
0:22:12 whole domain and this domain is called
0:22:14 Quran now why do they call it
0:22:17 yeah Jazz it's a verbal noun it's a
0:22:21 Musta for those who are studying Arabic
0:22:23 because you're studying English it's a
0:22:24 verbal noun so it's a noun that is
0:22:27 related to an action the technical term
0:22:29 in English grammar if you are interested
0:22:31 is a gerund I don't know why they called
0:22:34 it that I think verbal nouns covers a
0:22:36 better descriptive so it's a better
0:22:38 description of what a master is so the
0:22:42 word jazz is a verbal noun that means
0:22:45 miraculousness which I'm going to stop
0:22:47 here for a second
0:22:48 because I'm not sure if I quite agree
0:22:51 with exactly how this is stated but
0:22:53 we'll stay with it as is for now so the
0:22:55 word jazz is a verbal noun that means
0:22:58 miraculousness and comes from the word
0:23:01 now I just uh what this term means is to
0:23:04 render something incapable it's to
0:23:07 incapacitate it's to make impotent and
0:23:10 all of these ideas comes from ajaza so
0:23:15 it's to basically render something
0:23:18 incapable okay
0:23:20 the linguistic meaning of the term
0:23:22 brings to light the theological doctrine
0:23:24 that Arab linguist par Excellence were
0:23:27 rendered incapable of producing anything
0:23:29 like it now that is the challenge in
0:23:31 brief
0:23:33 however
0:23:34 this gets to where I was talking about
0:23:36 when we use the English word miracle and
0:23:39 we assume that jazz it's the same thing
0:23:42 you know the translation of ajaz is
0:23:44 miracle and vice versa I think this
0:23:47 becomes a bit problematic because it
0:23:49 takes away from what Jazz really is when
0:23:52 we talk about Quran
0:23:54 how so well first of all one of the
0:23:57 components of the jazz is what's known
0:23:59 as the haddi it's a challenge it is
0:24:02 challenging a person
0:24:04 when you think about the term miracle in
0:24:07 English think about how we use it in a
0:24:09 common vernacular we could use it for
0:24:12 something let's say Supernatural right
0:24:14 like a miracle from God but we use it in
0:24:16 other contexts as well and that's
0:24:18 perfectly acceptable like the miracle of
0:24:20 a childbirth or the miracle of the
0:24:23 sunrise but those particular things are
0:24:26 not necessarily something that breaks
0:24:28 the supernatural order
0:24:30 nor is the observation of those things
0:24:33 even as wondrous and as amazing as they
0:24:36 may be that also does not necessitate or
0:24:40 include the idea of a challenge being
0:24:43 brought forth and so that's where an uh
0:24:46 the concept of era jazz is a bit
0:24:49 different than the concept of a miracle
0:24:51 as we understand it in the English
0:24:52 language because again in terms in the
0:24:55 English language it could have that that
0:24:58 um
0:24:59 it could have that linguistic space to
0:25:01 say it's a supernatural Miracle but yet
0:25:04 it could be used in other areas as well
0:25:06 which are not necessarily against that
0:25:08 which is Supernatural secondly the
0:25:11 concept of American English doesn't have
0:25:13 within it the concept of challenging
0:25:15 something yeah Jazz however does do this
0:25:19 so what I wanted to look at is some of
0:25:22 the conditions of what is what would be
0:25:24 considered a more Giza in terms of the
0:25:27 Islamic Paradigm how we Define what a
0:25:29 margin says now yeah jazz is the concept
0:25:32 right when we talk about jazz that which
0:25:34 incapacitates and the mark Giza is the
0:25:38 actual action the thing that's being
0:25:41 referred to here right the more Giza
0:25:43 this more Giza we can say has a few
0:25:46 conditions in order for us to consider
0:25:48 an AR jazz or am it has a few conditions
0:25:51 now let me stop here for a second
0:25:54 these particular conditions uh I'm not
0:25:58 what you may call uh taxonomically
0:26:01 married to them in other words these are
0:26:03 six conditions that you that someone
0:26:06 could as they go through the Quran and
0:26:08 the Sunnah take out and extract you may
0:26:11 say that they may be categorized
0:26:12 differently you know so it's not a cut
0:26:15 and dry uh testimonial domain that you
0:26:20 cannot leave in other words it could be
0:26:23 six it could be seven it could be it
0:26:24 could be more but generally because I
0:26:27 wanted to highlight the point of an of a
0:26:30 jazz to be tied with the concept of a
0:26:32 tahadi a challenge these conditions
0:26:35 seemed like it would be good to bring
0:26:36 forth so it elucidates the point it
0:26:38 makes clear for us how when we just say
0:26:41 Miracle it doesn't really do the concept
0:26:43 of jazz uh justice so the conditions of
0:26:47 a March is up in the Islamic Paradigm
0:26:49 number one it has to occur with the
0:26:52 command of Allah that's I think pretty
0:26:54 straightforward and pretty obvious it
0:26:57 has to be out of the ordinary
0:26:58 occurrences of nature
0:27:00 so as we mentioned earlier people can
0:27:03 use the word miracle in many different
0:27:06 contexts and some of those don't
0:27:08 necessitate the breaking of a natural uh
0:27:13 you know a natural stream of events
0:27:15 right so there's no breaking and causal
0:27:17 links for instance
0:27:19 whereas when it comes to a more Giza it
0:27:22 has to be outside of that sort of
0:27:24 occurrence that that happens within the
0:27:26 natural world
0:27:27 okay
0:27:29 um and by the way just on an interesting
0:27:30 side point here when Allah
0:27:33 when he speaks about how there are let's
0:27:37 say causal links within nature and
0:27:40 there's let's say causal antecedents
0:27:43 like X causes y cause Z this is part of
0:27:46 what you would say is a
0:27:48 um
0:27:49 is is part of
0:27:52 this this the the the natural world
0:27:54 itself how things occur naturally and so
0:27:57 how science is able to work it makes
0:27:59 predictions not predictions but it makes
0:28:01 assumptions that nature is uniform okay
0:28:04 when this prediction breaks down right
0:28:06 or sorry not this prediction when this
0:28:08 let's say first principle this this
0:28:11 Axiom this basic belief breaks down this
0:28:14 is where it runs antagonist to Nature in
0:28:16 the Quran when Allah refers to these
0:28:19 type of things that process is related
0:28:23 to the word Emma
0:28:25 and the process where things occur
0:28:27 naturally
0:28:28 is the word Hulk
0:28:30 so when you read the word Hulk it Inc so
0:28:33 let me stop here for a second let's say
0:28:35 the creative concept of something coming
0:28:37 into being from nothing that's create
0:28:39 creation EX nilo
0:28:41 or Nylo not sure how to pronounce that
0:28:44 properly but anyhow basically creating
0:28:45 out of nothing that creation out of
0:28:47 nothing it is specified to Emma and it
0:28:51 could be a part of Hulk or it could be
0:28:53 you know or it could be or or you know
0:28:56 like the concept of Hulk or halaka is
0:28:59 much broader than the concept of
0:29:01 specifically relates to those things
0:29:03 that either break the natural chain of
0:29:06 events or where you have a starting
0:29:09 point so if you think of breaking the
0:29:11 natural chain of events uh when a child
0:29:14 is born that's part of the natural chain
0:29:16 of events right you have a couple they
0:29:18 come together woman gets pregnant she
0:29:20 gives birth hello that's now that is
0:29:22 part of right that is how Allah created
0:29:24 things that's a natural chain of events
0:29:26 there are uh causal links there right
0:29:29 there's a causal order and so on however
0:29:32 when you think about Islam and the birth
0:29:34 of Isa now Allah
0:29:37 refers to this as an Emma
0:29:40 so that's why it says
0:29:45 that when we decree a matter we say to
0:29:48 it
0:29:49 right so when we decree a matter and
0:29:52 Emma
0:29:53 and so on and so forth so the soul is
0:29:55 related to this anyhow it's a bit of a
0:29:57 long tangent I should probably come back
0:29:58 to where we're going so coming back to
0:30:00 the more Giza it has to be out of the
0:30:02 ordinary occurrences of nature
0:30:04 number three it cannot be performed
0:30:06 Again by any person or object so it's
0:30:09 not something that you can just repeat
0:30:10 over and over again okay and I want us
0:30:12 to think about not only in the context
0:30:15 of the Quran but in the context of
0:30:17 Miracle or not miracles in general right
0:30:20 those things that we call more gizat in
0:30:22 general so if you think about the more
0:30:23 jizat that or the more or one of the
0:30:26 more that
0:30:28 um brings well you have magicians his
0:30:33 staff actually turns into a stick
0:30:35 whereas The Magicians they're working
0:30:37 with optical illusions and all sorts of
0:30:39 other things that they can use the
0:30:41 natural occurrences or the occurrences
0:30:43 of Nature and bring that about Musa
0:30:45 let's not bring something to break that
0:30:46 and so he throws a stick down and
0:30:49 becomes it actually becomes a snake
0:30:51 third point no one else can perform it
0:30:54 no one else can repeat it okay number
0:30:56 four it must be at the hands of a person
0:30:58 who claims prophethood again very
0:31:00 important right there is a telios here
0:31:03 there's a purpose to the Jazz right this
0:31:07 challenge this it comes with a purpose
0:31:10 it's not just meaningless things that
0:31:12 just happen to just be right but it
0:31:15 comes as a challenge and this again I'm
0:31:18 stressing this over and over again
0:31:19 because it's important that we
0:31:21 understand the difference between a
0:31:22 miracle and you know in the English a
0:31:25 miracle and Jazz okay the ACT must match
0:31:29 the claim of the prophet
0:31:31 okay so if the prophet comes now let's
0:31:33 say Musa Islam comes now and says my
0:31:35 staff will turn into a snake he throws
0:31:36 it down it turns into a donkey okay well
0:31:38 that is not a mortgages out okay sixth
0:31:41 point the ax must the ACT must not
0:31:44 refute the prophet's claim so if like
0:31:46 someone claims to be a prophet and they
0:31:49 say that
0:31:51 um any person who dies with a stomach
0:31:54 disease uh is a liar
0:31:58 and then they die of a stomach disease
0:32:00 okay well this is again the act itself
0:32:03 and again this might not be quite right
0:32:05 because it doesn't break the ordinary
0:32:07 occurrences of nature but you get what
0:32:09 I'm saying the reason I'm bringing that
0:32:10 up is because there was a a personal
0:32:13 claim prophethood and that actually
0:32:15 happened to him uh out of the
0:32:16 subcontinent the Indian subcontinent for
0:32:18 those who know and basically this
0:32:21 gentleman claimed uh or said uh I
0:32:24 shouldn't say gentleman but this person
0:32:25 claimed that whoever dies of a stomach
0:32:28 disease has died a liar or something to
0:32:30 this effect and sure enough he dies you
0:32:33 know uh in his bathroom Elvis Style
0:32:35 anyhow so the sixth point it must not
0:32:38 refute the the profit's claim
0:32:41 so now that we've understood the link
0:32:43 between jazz and a tahadi that we find
0:32:47 that part and parcel of an air jazz or
0:32:50 the Jazz of the Quran is to bring a
0:32:52 challenge to challenge someone to say
0:32:55 okay do something like it
0:32:57 convert the staff into a snake
0:32:59 um you know make a a bird out of clay
0:33:02 and breathe into it and have it Fly Away
0:33:04 whatever it might be whatever that yeah
0:33:06 Jazz and the Jazz of the Quran is no
0:33:09 different
0:33:11 okay now I want to stop here for a
0:33:12 second specifically with the ijaz of the
0:33:15 Quran there's something we need to speak
0:33:16 about and that is epistemic valuation
0:33:19 when we uh when we decide on how
0:33:25 truthful something is
0:33:27 uh or how false something is
0:33:30 we generally work in terms of
0:33:33 probability
0:33:34 like you know there's there are there
0:33:37 are elements and there are ideas that
0:33:38 we're certain about and there are ideas
0:33:41 that when we become exposed to them we
0:33:43 have to make a decision about those
0:33:46 occurrences okay so most of those things
0:33:49 are what we call probably probabilistic
0:33:52 right in Arabic they call it Danny
0:33:54 and once you start stacking more and
0:33:59 more evidence
0:34:00 your probabilistic reasoning gets to the
0:34:03 point of becoming definitive
0:34:06 okay so and this and we do this all the
0:34:08 time so for instance if you think about
0:34:10 how a doctor is able to uh is able to
0:34:14 make a prognosis so he has to make a
0:34:17 diagnosis first and say okay well here
0:34:19 are let's say five different things that
0:34:21 are wrong with this person they've got
0:34:22 you know you know heart disease they've
0:34:24 got this they've got you know diabetes
0:34:26 whatever it might be based on these
0:34:28 particular symptoms this person has
0:34:32 the diagnosis states that they have
0:34:34 these particular symptoms symptoms
0:34:36 it is most likely that they have X
0:34:39 disease okay but they're still working
0:34:42 on probability
0:34:44 now they can run a test and say okay I
0:34:47 am 63 sure that this is the disease this
0:34:51 person has
0:34:52 all right now they run a few more tests
0:34:54 oh hold on a second more information has
0:34:56 come now certainty is raised has been
0:34:58 has risen up 66 more evidence 71 83 92
0:35:03 percent and so on and so forth
0:35:05 okay
0:35:06 we do this in our lives as well when we
0:35:09 think about you know how we how we weigh
0:35:12 out options
0:35:14 when we make inferences and we take
0:35:17 explanations and we try to choose the
0:35:20 best explanation
0:35:21 when you are let's say sitting in
0:35:23 traffic
0:35:25 um and you you look and you see that the
0:35:27 the the the red lights that are you know
0:35:29 the the lights that are in front of you
0:35:31 way down the road are blinking red right
0:35:35 so at least this may be a very
0:35:36 amerocentric example but what happens is
0:35:39 that means that generally it means that
0:35:41 that the traffic light is broken
0:35:43 now
0:35:44 your assumption would could be you're
0:35:46 saying you know what most likely the
0:35:48 traffic light is broken after having
0:35:51 seen the red and it blinks once
0:35:54 however once you see it blink again now
0:35:57 you're you're your probability you're
0:35:59 saying hold on a second it's blink twice
0:36:00 okay that means the light is broken
0:36:03 it brings blinks another time so now
0:36:05 your level of certainty is going up not
0:36:07 only that but as you get closer to the
0:36:09 light you start seeing that okay people
0:36:13 are stopping and going and the light is
0:36:15 not functioning the more evidence that
0:36:18 you build or the more evidence you add
0:36:21 the more certain you get and this is
0:36:24 probabilistic reasoning that gets to be
0:36:26 something that's definitive why am I
0:36:28 mentioning this
0:36:30 because when it comes to the context of
0:36:32 the Quran and specifically the context
0:36:35 of uh or when we're speaking about
0:36:40 you're going to see that there's a let's
0:36:42 say we present a certain rhetorical
0:36:43 device
0:36:45 and you can make an assumption like okay
0:36:46 you know this you know most likely like
0:36:50 a person could do that a person could
0:36:51 emulate that but then you add another
0:36:54 rhetorical device so now your your your
0:36:56 state of being in the state of done
0:36:58 right you're the reasoning it's getting
0:37:01 weaker so as you add another piece of
0:37:04 evidence right let's say a literary
0:37:06 feature now your doubt is going lower
0:37:08 and lower so it's moving your doubt is
0:37:10 moving from 37 to 34 okay then 29 at a
0:37:16 certain point there are so many layers
0:37:19 that are stacked so many layers of
0:37:21 evidence that get stacked that you have
0:37:23 to come to the conclusion that no this
0:37:24 this is it you know there's no way to
0:37:27 meet this Challenge and indeed this is
0:37:29 from Allah it moves from a state of
0:37:32 being in a state of being to a state of
0:37:35 being Qatari like there's no doubt about
0:37:37 it now whatsoever why I bring this up is
0:37:40 because as we go through the 27 literary
0:37:44 uh uh and linguistic features that we're
0:37:47 going to be speaking about this is the
0:37:50 backdrop I'd like you to keep in your
0:37:52 mind because with every single feature
0:37:55 you have to ask yourself How likely is
0:37:57 that like how could someone based on the
0:38:01 asbaba nuzul based on the circumstance
0:38:02 that they're in based on the conditions
0:38:04 that we're presenting how like how could
0:38:07 this be replicated how could this be
0:38:08 emulated right is it truly intermittable
0:38:11 okay
0:38:13 let's move on so what is the challenge
0:38:17 he outlines all of this I don't know if
0:38:20 I want to read all of it but he
0:38:21 basically outlines the ayat that bring
0:38:24 the challenge forth so I'm just gonna
0:38:26 I'm not gonna read all of this you can
0:38:28 you can find this in the article the
0:38:29 entire uh the entire paragraph but in
0:38:32 summary he quotes certain ayats of the
0:38:35 Quran which bring forth a challenge so
0:38:37 one of those ayat that He quotes is in
0:38:40 chapter 52 where Allah says let them
0:38:43 produce a recitation similar to it if
0:38:46 indeed they are truthful
0:38:52 let them produce a recitation a a Hadith
0:38:55 you know a speech that is like it if
0:39:00 indeed they are truthful so bring in
0:39:01 other words bring a Quran like it okay
0:39:05 he quotes another verse and another Ayah
0:39:09 and in this verse in the 11th chapter
0:39:13 um Allah tells us
0:39:17 or do they say that he invented it say
0:39:20 to them
0:39:25 and so bring 10 chapters like it
0:39:29 that have been invented and this is
0:39:31 actually important I may touch upon this
0:39:40 those whomever you can besides Allah
0:39:43 that can help you
0:39:45 if indeed you are truthful all right so
0:39:48 now it's bring a Quran like it bring a
0:39:51 Hadith like it bring like a composition
0:39:53 like it it moves down all right bring 10
0:39:55 chapters like it just just pretend man
0:39:57 you know you don't have you don't have
0:39:59 to bring the full composition
0:40:02 then it moves on and says and then in
0:40:05 the tenth uh uh Surah in the 10th
0:40:08 chapter of the Quran Allah starts off
0:40:10 very similarly
0:40:15 do they say that he invented it he came
0:40:18 up with it it was just a thing that he
0:40:20 just made up right it's just it's not
0:40:22 real it just made up with it just came
0:40:24 up with it on his own right if
0:40:29 okay then bring forth a Surah one Surah
0:40:32 like it
0:40:36 and call whoever you want you can
0:40:39 besides Allah
0:40:42 so it went from bringing a full Hadith a
0:40:45 full composition like it right and
0:40:46 remember
0:40:48 we said that the Quran is over 27 000
0:40:52 words so okay bring something like that
0:40:55 if you can't bring that okay 10 surahs
0:40:58 okay you can't bring that bring one
0:41:01 now at this point I want to stop for a
0:41:03 second and have us reflect upon the
0:41:06 overall topic
0:41:07 we are going to now talk about this
0:41:10 challenge not from a Surah that is like
0:41:13 quite long we're not going to look at
0:41:14 for instance we're not going to be
0:41:16 looking in right we're going to be
0:41:19 looking at the shortest chapter the
0:41:22 shortest Surah in the Quran with the
0:41:25 intuitive understanding that a short
0:41:28 chapter a short composition
0:41:31 should be easier it's only three lines
0:41:33 man so if that's the case you should be
0:41:36 able to meet this challenge with no
0:41:38 problem whatsoever okay
0:41:40 now I'm gonna pause here for a second
0:41:42 and add another uh since we are going to
0:41:45 be starting and and speaking about uh
0:41:48 rhetorical devices uh devices and uh
0:41:52 linguistic linguistic and literary
0:41:54 features what I find interesting about
0:41:57 how this challenge is set up
0:41:59 is that how the challenge is set up
0:42:03 in the ayat that are used themselves
0:42:07 have literary uh uh features to them
0:42:12 which themselves when you start to place
0:42:16 and you start to understand how could it
0:42:19 could a person have put this together
0:42:20 and have the type of
0:42:23 uh
0:42:25 could could a person have put this
0:42:28 together and and be as precise as the
0:42:33 author of whoever put this together okay
0:42:35 now what do I mean
0:42:37 in Surat al-baqarah Allah
0:42:41 in relation to this in this challenge as
0:42:42 well again going back to one Surah like
0:42:44 it Allah says
0:42:59 if you're in doubt about what we've sent
0:43:01 down upon our servant the Prophet
0:43:03 Muhammad in other words then produce a
0:43:06 Surah the like thereof and call upon
0:43:08 your Witnesses other than Allah now a
0:43:10 casual reading of these surahs you know
0:43:13 here it's saying bring a Surah you know
0:43:16 in in in I think or the 10th chapter
0:43:22 all right has he invented it do or do
0:43:25 they say has he invented it all right
0:43:27 say bring forth like it you wouldn't
0:43:30 really think that there's much
0:43:31 difference between these two verses
0:43:35 however
0:43:37 what's of Interest here is that in the
0:43:41 first in this Surah right and also when
0:43:43 he talks about the ten surahs
0:43:46 um what you'll notice is
0:43:50 or do they say about the prophet that he
0:43:52 invented it
0:43:56 Aly and say bring a Surah like it now I
0:44:01 want to highlight Surah Tim Italy right
0:44:04 here in between the the time and the
0:44:06 meme there's a Shada there for those who
0:44:08 are studying Arabic
0:44:09 in Surat al-baqarah
0:44:12 uh what is what is what is said
0:44:16 [Music]
0:44:17 so bring a Surah and there's an extra
0:44:20 Min here
0:44:22 okay leish like why is there what's the
0:44:25 significance here like why like if this
0:44:28 is truly from Allah
0:44:30 and there is nothing that's done without
0:44:33 intentionality in other words every word
0:44:36 every letter is placed with a full
0:44:38 intention from the divine then why is it
0:44:41 in this case there's no Min and in this
0:44:44 case there is a Min well
0:44:47 and this actually again it goes back to
0:44:49 the literary feature
0:44:51 when we look at has the context the
0:44:56 siach of this particular uh Ayah we
0:44:59 notice it starts off
0:45:02 all right that has he invented it
0:45:05 now
0:45:09 bring a Surah like it
0:45:13 all right
0:45:14 um and called your assistance wherever
0:45:16 it may be in the Ayah before this when
0:45:18 he talks about 10
0:45:20 he said Allah says
0:45:26 um
0:45:29 uh
0:45:31 and here is the important word the
0:45:34 context of both this one and this one is
0:45:37 theirs there's they're saying that he
0:45:39 invented it so Allah is saying that this
0:45:43 invention this hypothetical invention
0:45:46 that if it's that easy in your
0:45:48 assumptions your assumptions are true
0:45:50 it's all based on assumption that bring
0:45:52 a Surah like it
0:45:55 however when Allah is speaking
0:45:57 the context is not heavy has he invented
0:46:01 this is there this hypothetical thing
0:46:04 that can come about is there an
0:46:05 assumption rather it moves from
0:46:08 assumption to reality and that's why it
0:46:11 is signified mimically from this right
0:46:14 so in control
0:46:16 so if you're undoubt about what we've
0:46:19 sent down to our messenger uh sent down
0:46:20 to our servant bring a Surah mythly in
0:46:24 other words like this particular Quran
0:46:28 this reality this Quran that is being
0:46:30 read that is real neither hypothetical
0:46:32 not something that's invented and
0:46:34 hypothetical the men is added to stress
0:46:37 that now what adds to this is the very
0:46:39 next Ayah but if you do not
0:46:45 if you do not and you will never be able
0:46:48 to do so why because in this case
0:46:50 they're not talking about like something
0:46:52 I just invented that just made up but
0:46:55 rather talking about a reality and it's
0:46:57 not juxtaposing with the claim that the
0:47:00 kofar are making against the prophet
0:47:02 sallallahu or against the Quran here so
0:47:05 anyway so that's just a minor feature
0:47:07 minor linguistic minor uh literary
0:47:10 feature is the difference in why Allah
0:47:13 uses men here
0:47:14 signifying not a hypothetical or not an
0:47:18 assumed claim right and even by the way
0:47:21 the assumed claim is put to rest as
0:47:23 we're going to do in a few minutes okay
0:47:25 that being the case so we understand the
0:47:27 challenge let's briefly now look at the
0:47:30 linguistic environment because I'm
0:47:32 running a bit short of time linguistic
0:47:34 environment what was the linguistic
0:47:35 environment of the Arabs of the time
0:47:38 um we have here some quotes speaking
0:47:41 about the fact that when it came to the
0:47:44 the environment that they that the Arabs
0:47:46 were in when it came to the
0:47:49 socio-political and I would say even
0:47:52 economic environment you find language
0:47:55 is front and center eloquence
0:47:59 you know the idea of
0:48:01 um you know linguistic proudness
0:48:04 having this ability is front and center
0:48:06 and is the thing that basically life
0:48:08 revolves around okay and so that's why
0:48:13 the scholar attack usmani he mentions uh
0:48:16 that eloquence and rhetoric was were
0:48:18 their lifeblood you breathed slept ate
0:48:22 were surrounded by took in and put out
0:48:27 this linguistic enormity right of just
0:48:31 the environment that you're in uh jumahi
0:48:34 mentioned the verse was to the Arabs the
0:48:36 register of all they knew and the utmost
0:48:39 Compass of their wisdom with it they
0:48:41 began their Affairs and with it they
0:48:43 ended them furthermore related to this
0:48:45 linguistic environment
0:48:47 who as you know is a historian historian
0:48:51 a uh some say a sociologist some say the
0:48:54 first Economist there's various uh
0:48:57 apologies that have been applied to him
0:48:59 various descriptions so he testifies the
0:49:03 14th century scholar and historian and
0:49:05 perhaps by some regards polymath
0:49:09 uh he says that it should be known that
0:49:12 Arabs thought highly of poetry as a form
0:49:14 of speech therefore they made it the
0:49:17 archives of their history the evidence
0:49:19 for what they considered right and wrong
0:49:21 and the principal basis of reference for
0:49:24 most of their sciences and wisdom okay
0:49:26 moving forward mentions whenever a poet
0:49:29 emerged and I love this quote whenever a
0:49:31 poet emerged in an Arab tribe other
0:49:34 tribes would come to congratulate uh
0:49:37 Feast would be prepared women would join
0:49:39 together on loots as they did at
0:49:40 weddings and old and young men would all
0:49:43 rejoice
0:49:44 at the good news the Arabs used to
0:49:46 congratulate each other on only on the
0:49:49 birth of a child
0:49:50 and when a poet Rose amongst them so you
0:49:54 would have like a major party right like
0:49:57 hey you know what guess what you know my
0:49:59 son graduated from medical school and
0:50:01 you know I'm trying to I'm trying to
0:50:03 contemporize the example but that's that
0:50:06 sort of environment is what we're
0:50:08 speaking about when we're talking about
0:50:10 the environment that the Quran is coming
0:50:11 down to why is this important as a
0:50:13 backdrop because remember we are talking
0:50:16 about it a challenge
0:50:18 and when we're speaking about a
0:50:19 challenge and we talk about jazz
0:50:22 the Jazz comes as a challenge and it
0:50:25 comes to a challenge that the people or
0:50:28 the environment is dictating that that
0:50:31 it is supreme it is at at its apex okay
0:50:35 so if you think about the time of Musa
0:50:36 you had magic at its apex people were
0:50:41 known to be connoisseurs of magic they
0:50:44 could you know they understood magic
0:50:45 extremely well and so on okay and so he
0:50:49 brings something that completely
0:50:52 decimates their entire conceptualization
0:50:54 of Magic by breaking the order the staff
0:50:57 that becomes an actual snake similarly
0:51:00 is you know when he's when he's making a
0:51:03 clay bird and he then he and he breathes
0:51:05 into it and it becomes a bird now this
0:51:09 concept of life you had people that were
0:51:10 medical practitioners of his time and
0:51:13 they were at the height they were at the
0:51:15 Apex of their of their fields they
0:51:17 couldn't replicate that so it comes as a
0:51:19 challenge go for it replicate it do it
0:51:21 here we're talking about a linguistic
0:51:24 environment
0:51:25 and I'm going to tell you something that
0:51:27 I think is extremely fascinating
0:51:31 if you think about why Allah chose
0:51:34 language as the the the the the the
0:51:39 trans-historic vehicle to bring the Jazz
0:51:44 forward
0:51:45 it's actually quite phenomenal
0:51:48 because
0:51:49 when we think about a challenge language
0:51:53 is something that's at the core of the
0:51:56 human project you know when Allah says
0:52:03 right the merciful this is the highest
0:52:07 kind of one of the one of the greatest
0:52:09 names of Allah one of the greatest
0:52:10 attributes of Allah is Mercy if Allah
0:52:13 you know was not merciful even for a
0:52:16 second you would you would perish you
0:52:18 and I would not be around right so Mercy
0:52:22 the best and the highest the the the the
0:52:26 greatest of all uh of all let's say
0:52:30 scriptures the Quran right
0:52:34 the best of creation out of everything
0:52:36 that's been created and that that that
0:52:38 is at the highest state is the human
0:52:40 being
0:52:42 it is Bayan it is speech that that
0:52:46 distinguishes this particular creation
0:52:48 from everything else right and if you
0:52:51 think about it you know we when we speak
0:52:54 we can do things with speech that no
0:52:56 other animal no other creation can do
0:52:59 right so when you think about uh
0:53:01 phonemes for instance how we take
0:53:03 certain sounds
0:53:06 and we put them together to four words
0:53:09 just as an example as human beings we
0:53:13 can do something known as doubling we
0:53:15 can double something right so for those
0:53:16 who are studying Arabic you can do a
0:53:18 Shada right uh right you can do that the
0:53:21 doubling or you do whatever it might be
0:53:23 this doubling no other creature can do
0:53:25 that now not only that no other animal
0:53:30 can have a limited set of grammatical
0:53:33 tools
0:53:35 and be able to generate infinite
0:53:38 structures of speech right so if I said
0:53:42 to you
0:53:43 um today I'm going to get on a United
0:53:45 flight and fly to Istanbul and in
0:53:49 Istanbul there's a spaceship that's
0:53:51 waiting for me I'm gonna board the
0:53:53 spaceship it's going to take me to the
0:53:54 moon on the moon I'm going to get off
0:53:57 I'm going to order some McDonald's
0:53:59 because they've opened a McDonald's on
0:54:01 the moon and after I eat I'm going to
0:54:03 thank Allah and I'm going to pray
0:54:07 on the moon this phrase this entire
0:54:11 passage that I just quoted
0:54:13 I'm pretty sure you've never heard in
0:54:16 your life before I've never spoken in my
0:54:18 life before so we have a limited number
0:54:20 of limited number of words our
0:54:22 vocabulary is limited and the
0:54:25 grammatical structures are limited
0:54:26 yet from very early on children can
0:54:30 generate the speech if we were to think
0:54:33 about life just in terms of material
0:54:35 matter how is it we're able to do this
0:54:38 and it is language that allows us to
0:54:41 transcend and our language is is that
0:54:44 which allows us to actually
0:54:47 gain knowledge way more than just
0:54:51 first-hand experience and here we're
0:54:52 talking about testimonial knowledge you
0:54:54 can read the writing of something else
0:54:56 and someone else that someone else did
0:54:58 and you can have technological
0:54:59 explosions that happen okay all of this
0:55:02 is based purely on language
0:55:06 and language is the means by which Allah
0:55:09 is making the challenge because it's
0:55:12 accessible to every person and every
0:55:15 person right compared to all of creation
0:55:18 is better than all of creation and
0:55:20 language right okay
0:55:22 so that's a kind of a side point now
0:55:25 just like we said that the environment
0:55:27 that the Quran comes to is the
0:55:29 environment that's suited for it in
0:55:31 other words as a challenge to the
0:55:33 linguistic uh proudness and the in in
0:55:36 the linguistic abilities of the Arabs of
0:55:39 their time not only does that happen but
0:55:42 the Quran makes a mark on how uh
0:55:48 Linguistics and litter and literature is
0:55:50 now understood and made normative okay
0:55:53 now what do I mean by that
0:55:55 what I'm saying is there's a big
0:55:58 discussion in terms of language is
0:56:01 language
0:56:03 is there such a thing as normative
0:56:05 language
0:56:07 like if I said is there such thing as
0:56:08 normative English is there a correct way
0:56:10 of speaking English
0:56:12 and if there is who determines that
0:56:15 if there is a correct way of speaking
0:56:16 English and someone let's say is raised
0:56:19 in the hood has an urban upbringing
0:56:22 right and they speak differently they
0:56:25 say the word ask and if you're from New
0:56:27 York you say ax you know you actually
0:56:30 switch the K and the S okay now you
0:56:32 might say well that's wrong wait a
0:56:34 minute but who has the authority to say
0:56:37 that this is wrong who me who has the
0:56:40 authority to say this is correct English
0:56:41 and this is incorrect English
0:56:43 who makes the standard to say this is
0:56:46 normative and this is anti-normative
0:56:48 English
0:56:49 there is no language where this is a
0:56:51 settled issue that there's a correct way
0:56:54 if you think about Urdu if you you know
0:56:55 go back 200 years and start to read a
0:56:57 book in Urdu most of it would be lost
0:56:59 there is always going to be linguistic
0:57:02 change over time
0:57:04 but is that linguistic change
0:57:05 degenerative
0:57:07 or is it simply a a a a a a a a a a a a
0:57:11 a change over time right is it simply
0:57:15 something that just mutates it's just
0:57:16 mutable over time and we cannot give a
0:57:19 valuation correct or not correct and so
0:57:22 therefore we can't say languages
0:57:23 degenerate
0:57:24 or there's a standard there's no
0:57:27 language where this has become a settled
0:57:30 matter with the exception of the Arabic
0:57:32 language
0:57:33 only the Arabic language and I would say
0:57:35 even Hebrew can't do this and there's
0:57:37 many reasons for this because of the
0:57:39 period of hellisation they translated
0:57:40 certain texts into Greek and so on and
0:57:43 the concepts of dictionaries they
0:57:44 borrowed from later on so that many of
0:57:45 the meanings were lost whole range of
0:57:47 things so even Hebrew can't compete
0:57:48 Arabic is the only language that you can
0:57:52 say there's a normative correct fussy
0:57:55 way of speaking Reading Writing the
0:57:59 language itself and anything that goes
0:58:00 beyond it goes moves away from that is
0:58:02 anti-normative it's not the correct way
0:58:05 of doing it Arabic is the only language
0:58:07 like that why is that the case
0:58:10 because of the impact of the Quran and
0:58:12 that's basically what this section talks
0:58:14 about so I'll quote one thing here
0:58:17 uh caddy and montessor Mir they State
0:58:21 although Arabic as a language and a
0:58:23 literary tradition was quite well
0:58:25 developed by the time of Muhammad
0:58:26 sallam's prophetic activity it was only
0:58:29 after the emergence of Islam with its
0:58:33 founding scripture in Arabic that the
0:58:35 language reached its us utmost capacity
0:58:37 of expression
0:58:39 and the literature its highest point of
0:58:42 complexity and sophistication indeed it
0:58:44 is probably no exaggeration and this is
0:58:46 the take-home point no exaggeration to
0:58:48 say that the Quran was one of the most
0:58:51 conspicuous forces in in the making of
0:58:54 classical and close classical Arabic
0:58:56 literature and what I would add to this
0:58:58 and say it then gives Arabic a standard
0:59:01 there are grammatical standards you meet
0:59:03 there are morphological standards you
0:59:05 meet there are uh rhetorical standards
0:59:08 that you meet that come from the Quran
0:59:10 so the Quran comes in a certain
0:59:12 linguistic environment but then it
0:59:14 shapes what comes after it and this is
0:59:16 truly something that's phenomenal okay
0:59:19 Now quickly we need to get to the the
0:59:22 Suburban Azul
0:59:24 what is the reason for Revelation what
0:59:26 is the when where did this these uh this
0:59:29 Surah come down where did Surat
0:59:31 al-kothar under what set of
0:59:32 circumstances did it come down now
0:59:36 the set of circumstances in in the
0:59:38 tafsida July Lane it states that this
0:59:41 particular Surah was revealed regarding
0:59:45 okay now when the prophet saws son
0:59:49 passed away al-qasim
0:59:51 okay so by the way the profit system was
0:59:54 known as Abu lakasim so when you read
0:59:55 certain Hadith that was his his patronym
0:59:58 that's how he was referred to that was
1:00:00 his kunya Abul qasim or one of his
1:00:03 why because he had a son Austin now I
1:00:07 want you to think about this for a
1:00:08 second
1:00:09 a person's son dies this is a point
1:00:11 where you would probably be at a very
1:00:14 low point right because your son your
1:00:17 young son has now died maybe you had
1:00:19 certain dreams and Ambitions and hopes
1:00:22 that this son would do X Y and Z as he
1:00:24 grew up they'll be a doctor a scholar
1:00:26 and this and think about that
1:00:28 put yourself in this scenario now your
1:00:32 son dies
1:00:33 and you have you know a wretched person
1:00:36 that comes to you and says you have been
1:00:39 cut off right
1:00:43 and what are you going to think because
1:00:45 you see the the the the general belief
1:00:49 at the time
1:00:51 was such that if a person had a son this
1:00:54 was a this was a
1:00:57 uh uh this was an indication of great
1:00:59 honor because the sun would take over
1:01:02 the sun would you know move forward in
1:01:05 terms of let's say leadership positions
1:01:06 the sun would do this and the sun would
1:01:08 do that now here comes the prophet
1:01:10 sallallahu alaihi wasallam and he is
1:01:13 making a claim to prophethood and this
1:01:16 claim of prophethood is eating away at
1:01:20 the kofar at many of the quraish they
1:01:23 are basically saying here he has come to
1:01:25 the claim of prophethood this is hurting
1:01:27 us economically this is breaking up
1:01:29 families this is having uh political
1:01:32 ramifications all of these things
1:01:34 his son dies and so this Wretched Man
1:01:39 Allah comes and says
1:01:41 you've been cut off
1:01:44 you don't have there's no progeny to
1:01:46 move forward like you're that that male
1:01:48 progeny that's going to take and give
1:01:49 you honor and give you all of these
1:01:51 things you're completely cut off
1:01:54 how despondent would you and I be right
1:01:58 if that's what we understood if our if
1:02:00 our World Views such was such that it
1:02:02 dictated or it was informed by the idea
1:02:06 that a son is something of great honor
1:02:08 and if I lose my son
1:02:11 a there's the pain of losing my son and
1:02:14 then there's the idea that this is
1:02:16 somehow indicative of Allah not favoring
1:02:19 me
1:02:20 okay because that's essentially what
1:02:22 they're talking about that's what
1:02:23 al-asiv and wild is talking about okay
1:02:25 so that I uh sorry the the Surah
1:02:30 comes after this incident right where
1:02:34 Allah says to the prophet sallam you are
1:02:37 cut off your avatar okay now there are
1:02:41 other people that denigrated the
1:02:43 prophecy as well it wasn't just real it
1:02:45 wasn't just limited to Allah you had uh
1:02:49 right he was someone that denigrated the
1:02:52 process
1:02:54 all right he was the the Jewish man of
1:02:56 Medina uh that you know was was very
1:02:59 problematic and he denigrated the
1:03:01 prophetism of course Abu lahab was
1:03:03 mentioned in the Quran denigrated the
1:03:05 prophet saws so many of these people uh
1:03:08 denigrated the prophet sallallahu alaihi
1:03:11 now what's interesting is that after
1:03:13 this happens the prophet sallallahu
1:03:15 alaihi wasallam even though he was
1:03:18 suffering in that then and he he's he's
1:03:20 feeling down and in anyone after a loss
1:03:22 of a son would feel terrible after a
1:03:26 certain point he has his head in his
1:03:27 head in his hands and it is in his lap
1:03:30 he gets up after a nap and he's smiling
1:03:34 so the companions see they say a lot
1:03:37 like you know why why are you smiling
1:03:39 and the prophet saws says that just now
1:03:42 this chapter has been revealed to be
1:03:44 Bismillah
1:03:54 right and so in the name of the most
1:03:57 gracious the most merciful verily we
1:03:58 have granted you
1:04:00 therefore turn in prayer to your lord
1:04:03 and sacrifice to him for he who hates
1:04:06 you he will be the one that's cut off
1:04:08 okay
1:04:09 now it's interesting you know I've got a
1:04:12 note down there it says the power of
1:04:13 these three lines was able to change the
1:04:15 perspective from focusing on what was
1:04:17 taken away from the process Alum his son
1:04:20 to what was given to the process so this
1:04:23 shift now comes by way of the Surah okay
1:04:25 it was able to transform the emotions
1:04:28 associated with loss and suffering into
1:04:30 emotions that cause the process of the
1:04:33 smile okay so as we're going through
1:04:35 some of the device the the the the
1:04:37 rhetorical devices the literary and
1:04:40 linguistic features we have to keep this
1:04:43 backdrop in mind because they are you
1:04:46 know just like they are internal
1:04:47 realities or internal uh features those
1:04:51 internal features relate to what's going
1:04:53 on outside of the particular Surah and
1:04:56 so this context this suburb this reason
1:04:59 for Revelation becomes extremely
1:05:01 important as we venture through the 27
1:05:04 and inshallah I hope that I get through
1:05:06 all of them 27 rhetorical devices and
1:05:10 literary and linguistic features
1:05:11 inshallah so let us go ahead and move
1:05:15 forward with that
1:05:16 and I'll try to be uh somewhat brief but
1:05:20 also give you a you know a full the full
1:05:23 as much as I can the full flavor of
1:05:25 these linguistic and literary features
1:05:27 again I'm going to encourage you to take
1:05:30 a proactive approach and read the
1:05:33 article itself because I may not be able
1:05:35 to do justice to each and every single
1:05:37 one of these features but you know uh I
1:05:40 believe that what's been written does a
1:05:43 pretty good job a very good job in the
1:05:45 English language expounding upon these
1:05:47 27 linguistic blurry features which by
1:05:50 the way
1:05:51 um I don't think it's limited to 27 it's
1:05:53 just 27 is what was covered in the
1:05:55 article okay let's move on so soon it's
1:05:58 a closer very briefly uh I've recited it
1:06:01 a few times
1:06:02 [Music]
1:06:10 so indeed we have given you the
1:06:12 abundance so pray to your lord and
1:06:15 sacrifice
1:06:16 indeed your enemy is cut off
1:06:19 now
1:06:22 this is the the Surah itself we've got
1:06:25 the Arabic here the English as well on
1:06:27 the side and we've also got a
1:06:28 transliteration there inshallah
1:06:38 so let us begin in Earnest with the
1:06:40 first feature the first feature is that
1:06:43 the Surah starts with Inna okay now this
1:06:46 particle adds a type of emphasis where
1:06:50 in the Arabic language you say Inna in
1:06:52 like you have this in or in it's it adds
1:06:56 this emphasis of most certainly
1:06:57 definitely indeed without a doubt
1:07:01 now what is it saying indeed without a
1:07:04 doubt is that because it's inner as
1:07:07 we're going to see that that idea of
1:07:10 Allah the one who is granting al-kother
1:07:14 and we'll see what that means later is
1:07:16 the one of power and majesty and
1:07:19 Grandeur and greatness and ability and
1:07:22 so on it is it is emphasizing that it is
1:07:27 our first point of emphasis our first
1:07:29 articulation of emphasis is the in them
1:07:32 okay that's number one number two it's
1:07:36 also to draw attention to the one that's
1:07:38 listening to it okay Inna is like hey
1:07:42 you know listen right unquestionably the
1:07:46 one who has full power and ownership
1:07:47 over all things has given you the
1:07:49 abundance it's to to get people's
1:07:51 attention okay
1:07:52 now it's part of the Inna which is in
1:07:57 surely indeed we
1:07:59 so it is the first person plural now why
1:08:03 is it important that this is stated in
1:08:06 in and not in need right in knee would
1:08:09 be indeed surely I as one not in the
1:08:13 plural form
1:08:14 so we need to take a a a step back here
1:08:17 for a second
1:08:18 when it comes to this uh
1:08:21 plurality in the Quran this is not
1:08:24 referring to a plurality of numbers and
1:08:26 I'm sure many of you have heard or have
1:08:28 and have gone through this have
1:08:29 understood this explanation that it's
1:08:32 not a plurality of numbers but rather
1:08:34 it's a plurality signifying Majesty
1:08:37 signifying Grandeur signifying greatness
1:08:41 and you know many languages I think some
1:08:44 languages even today still use it it has
1:08:47 fallen out of use in the English
1:08:49 language even though at a certain point
1:08:51 you know the queen
1:08:53 uh would walk into a certain the Queen
1:08:56 of England would walk into a certain
1:08:57 room and said indeed we have entered
1:09:01 okay now that was that was known in the
1:09:03 English language unfortunately it's now
1:09:05 it's fallen into disuse so we it seems a
1:09:07 bit obscure to us but in other languages
1:09:10 including the Arabic language it is used
1:09:12 from this perspective to signify
1:09:14 Grandeur to signify royalty Majesty
1:09:18 power right if you think about a king or
1:09:20 a queen that they have dominion they
1:09:22 have power they have you know the
1:09:24 ability to say do this and you know they
1:09:27 have you know people that will do those
1:09:28 things for them and so on and and the
1:09:31 sense that this is and how they use that
1:09:33 and how we say that is in the plural
1:09:35 form it's in the first person plural
1:09:38 okay I think even in uh
1:09:41 uh Urdu for instance you can say this
1:09:43 again right we have come not meaning
1:09:46 like me and six of my my buddies have
1:09:49 come but me and me like I have entered
1:09:51 but you're kind of signified like hum
1:09:53 like I have this great person who has
1:09:55 just entered right maybe a bit arrogant
1:09:56 but nevertheless right hum is right or
1:10:00 why we are taking a look at this thing
1:10:02 whatever it might be okay so
1:10:04 what what is the significance of it here
1:10:07 is that remember you had the emphasis
1:10:09 and the emphasis being upon the we and
1:10:12 the we of majesty of lordship of of
1:10:16 dominion of dominance of ability of you
1:10:21 know you know having ownership of
1:10:24 everything okay why is this important is
1:10:27 because it's what what Allah is going to
1:10:30 give the prophet sallam which is all of
1:10:34 the goodness you can imagine it comes
1:10:36 from a Justified play in other words it
1:10:39 comes from the one who can give it and
1:10:41 that is Allah who owns everything so
1:10:43 Inna the first you know you can say
1:10:47 particle and first person plural
1:10:49 signifies this right off the bat all
1:10:52 right we're only on uh the linguistic
1:10:55 and uh linguistic features two
1:10:57 linguistic feature number three word
1:10:59 choice so after we've dealt with Inna
1:11:01 you look at right the word that's used
1:11:05 here ah
1:11:06 so the word is
1:11:09 now if you compare this to other words
1:11:12 in the Arabic language that also mean to
1:11:15 give
1:11:15 you will find that they have a different
1:11:18 uh uh there are different nuances that
1:11:22 signify how the giving is being done so
1:11:25 in one con or one particular word might
1:11:28 signify a type of giving that is rapid
1:11:31 and uh almost mean right like hey take
1:11:35 that you know get out of my face okay
1:11:36 you can have other words that signify
1:11:39 other layers of meaning however when you
1:11:42 think about the word thaw
1:11:44 this particular word is specifically set
1:11:49 for this particular context why because
1:11:52 it indicates a hand it's it's someone
1:11:55 handing over a thing with someone's own
1:11:57 hand so there's a type of intimacy here
1:12:01 there's a type of you know belonging and
1:12:03 connection and love with the person that
1:12:05 you're giving it to okay not only that
1:12:07 but it's coming from someone that has
1:12:10 that thing in their possession and their
1:12:13 ownership and they have complete
1:12:14 ownership of it and they're handing it
1:12:16 over to you okay so a it signifies this
1:12:20 type of intimacy second it signifies the
1:12:22 one that's able to do that they're able
1:12:24 to give it to you okay therefore in the
1:12:27 context of this particular uh Surah and
1:12:31 this particular Ayah specifically the
1:12:33 choice of this
1:12:36 is precise any other word had been used
1:12:40 in this particular context would not
1:12:43 have conveyed the same type of feeling
1:12:45 and meaning remember we spoke about
1:12:48 different prose in poetry it wouldn't
1:12:49 convey the same type of feeling or the
1:12:52 same type of meaning okay so the choice
1:12:54 of word here is emphasizing that of
1:12:56 giving ability greatness power intimacy
1:12:59 all kind of wrapped up into one
1:13:01 number four the fact that this giving is
1:13:05 in the past tense so our thought here
1:13:09 right we gave right we gave is in the
1:13:12 past tense why
1:13:14 so this is a a feature of the Arabic
1:13:17 language okay in the sense that because
1:13:19 verbs
1:13:21 um are either in the past tense they're
1:13:23 known as Fel maldi uh or they're in the
1:13:27 present future tense
1:13:28 okay so what that means is you can have
1:13:31 a verb in the past tense which signifies
1:13:34 something's happening in the past or a
1:13:36 verb that signifies something that's
1:13:37 happening right now or something that
1:13:40 will happen in the future
1:13:42 now
1:13:43 you could say for instance the the verb
1:13:46 for for to go somewhere all right is so
1:13:50 he went
1:13:51 now if you want that's in the past tense
1:13:53 but if you want to say he like he is
1:13:56 going you would say yes but yes could
1:14:00 mean he is going right now or he will be
1:14:03 going in the future okay
1:14:05 so you have you know you have past tense
1:14:08 and then you have present future tense
1:14:10 it could be now or could be in the
1:14:12 future
1:14:13 when you express something in the past
1:14:16 tense specifically what it does what
1:14:20 that entails
1:14:21 is that that particular event has
1:14:24 already happened
1:14:26 okay now to give an example of this uh
1:14:29 if you if you get married right or when
1:14:32 you get married and let's say the person
1:14:34 is doing your Nika in the Arabic
1:14:36 language okay and they ask you do you
1:14:39 accept in Arabic
1:14:41 the response that a person gives is
1:14:45 like I have accepted in the past tense
1:14:48 you don't say you don't say I'm
1:14:50 accepting right now because that leads
1:14:52 to an Open Door okay so you are
1:14:54 accepting now or you accept in the
1:14:55 future like which one is it so now
1:14:57 you're in a state of Doubt like okay
1:14:59 maybe he's accepting now or maybe he's
1:15:01 accepted later the fact is
1:15:04 it's in the past tense meaning I've
1:15:06 accepted it's definite 100 it's gonna
1:15:08 happen Okay that that's it it's accepted
1:15:10 done deal
1:15:12 similarly
1:15:14 is in the past tense here meaning that
1:15:17 this kotho this abundant amount of
1:15:20 goodness in every domain you can
1:15:22 possibly think of it has already
1:15:24 happened again the fact that it's in the
1:15:27 past tense
1:15:28 is extremely significant so why because
1:15:31 it is expressing a certainty of a
1:15:33 promise it's already happened right and
1:15:36 here we're talking about the what what a
1:15:39 kotha but not only that
1:15:41 it also makes sense of divine
1:15:43 predetermination okay meaning because
1:15:46 it's Allah who you know when we
1:15:48 understand who Allah is that according
1:15:51 to the Qatar of Allah
1:15:53 you know for Allah this can already
1:15:55 happen literally right so it's already
1:15:57 happened and it's certain
1:15:59 okay feature number five I need to kind
1:16:02 of step it up a little bit
1:16:05 the word is in the first person plural
1:16:09 form okay what what does that signify
1:16:11 the na here
1:16:15 is again going back to the concept of
1:16:17 what we were talking about we have given
1:16:19 you so Inna indeed we given you we so
1:16:25 it's almost three times over that you're
1:16:27 having an emphasis on the power the
1:16:29 Majesty the ability over and over and
1:16:32 over again right three times over
1:16:34 this emphasizing one after the other
1:16:37 after the other it has the rhetorical
1:16:40 effect of within for the person that is
1:16:44 listening to this and internalizing this
1:16:46 to emphasize the idea about who the one
1:16:50 that's doing who is the one that's doing
1:16:51 the giving it is indeed Allah who has
1:16:54 attributes of majesty and power and
1:16:57 dominion and so on and that repetition
1:17:00 of emphasis brings about again remember
1:17:04 the state of the Prophet sallam was such
1:17:06 one of like sad sadness perhaps
1:17:08 despondence so on to now one of
1:17:12 Happiness what caused the happiness this
1:17:14 over emphasis this not over emphasis
1:17:16 this emphasis over and over again right
1:17:22 again right so yet there's a further
1:17:25 emphasis the fact that is
1:17:28 okay
1:17:31 now the term kauser it's a very
1:17:35 fascinating term right so this is our
1:17:37 sixth feature the term kautha is
1:17:40 fascinating because it has a number of
1:17:43 different meanings okay and the semantic
1:17:46 implications
1:17:48 um you know testify to the communicative
1:17:51 effectiveness of the verse in other
1:17:52 words
1:17:54 um
1:17:54 I need to stop here for a second let me
1:17:56 just explain uh something real quick
1:17:59 because I'm going to be using this word
1:18:01 uh semantics and we can juxtapose that
1:18:05 when we talk about semantics with
1:18:07 another term syntax okay so what is uh
1:18:11 what do we mean by something that is
1:18:12 semantic versus something that is
1:18:14 syntactic
1:18:15 syntax refers to the structure of let's
1:18:18 say a sentence
1:18:20 semantics refers to meaning okay so you
1:18:25 could have a sentence that is
1:18:26 syntactically sound but semantically
1:18:30 bankrupt in other words it has no
1:18:32 meaning okay
1:18:33 so I could say syntactically a sound
1:18:37 sentence I am a married Bachelor
1:18:39 however the meaning that convey conveys
1:18:42 it's pretty much nothing right because
1:18:43 you've got two opposite you know things
1:18:46 and they're not really so so this is
1:18:48 syntactically sound I'm a married
1:18:50 Bachelor but semantically it is you know
1:18:55 it is hollow there's no meaning that you
1:18:57 that's being conveyed here or a confused
1:18:59 meaning that's been conveyed here so
1:19:01 semantically it's a nightmare okay you
1:19:04 could have the opposite
1:19:05 you could have something that is
1:19:07 syntactically a nightmare right I Fahad
1:19:11 raining tomorrow uh now
1:19:13 okay well that okay now that's
1:19:15 syntactically terrible and semantically
1:19:18 also terrible okay when we're talking
1:19:21 about semantics here
1:19:24 notice that what I've written there is
1:19:26 that this word alcatra has many layers
1:19:27 of meaning with a multitude of semantic
1:19:30 implications that enhance the
1:19:32 communicative effectiveness of the worst
1:19:33 verse
1:19:36 is full of layers of meaning
1:19:40 semantically it is like a gem
1:19:43 okay so what does it refer to so let's
1:19:46 start initially with what it refers to
1:19:49 in terms of something that is direct not
1:19:52 directly but something that's tangible
1:19:54 more or less so the prophet salallahu
1:19:56 alaihi wasallam mentions when at when
1:19:58 when talking about what is and what is
1:20:01 the what is culture referring to he says
1:20:03 that it's a river in Paradise with
1:20:05 abundance of good in it so the prophet
1:20:07 sallam is quoted to have said it is a
1:20:09 river that Allah
1:20:10 promised me
1:20:13 there is an abundance of good in it it
1:20:15 is a Fount that my community will gather
1:20:18 on uh uh Gather By on the day of
1:20:21 standing the day of judgment okay so is
1:20:24 the river that Allah has granted uh
1:20:28 Allah Allah granted the prophet
1:20:29 sallallahu alaihi wasallam and it ends
1:20:33 in the in what's known as and so just on
1:20:36 a side note on the day of judgment uh
1:20:39 the prophet saws will be giving people
1:20:41 from this from the from the from the
1:20:44 pond right which is connected to al-qa
1:20:46 the river giving people the drink
1:20:49 and any person that drinks from this
1:20:51 Pond imagine at the hands of the Prophet
1:20:54 saws any person that drinks from the
1:20:57 houth which is being fed from a
1:21:00 tributary of al-kothar in some
1:21:02 narrations
1:21:03 will never thirst again you will never
1:21:06 feel thirsty again right so the first
1:21:10 definition of culture comes from the
1:21:11 prophet sallam which is that it is a
1:21:14 river that Allah
1:21:17 and that there is an abundance of good
1:21:21 in it okay
1:21:23 now moving forward it's not only the
1:21:26 actual River itself but al-qalter is
1:21:30 also something that signifies other
1:21:34 elements of of good okay so one of those
1:21:38 mentions
1:21:40 while it is in addition to the meaning
1:21:43 of Great River in paradise and be quick
1:21:44 and bequeath the great abundance can
1:21:46 also mean the Prophet Muhammad sallam's
1:21:49 spiritual progeny but what does that
1:21:52 mean well when the prophet sallam has
1:21:55 guided so many people to Islam okay like
1:21:59 when you guide someone to Islam whatever
1:22:01 Good Deeds they do they come into your
1:22:04 account
1:22:04 okay without diminishing any reward for
1:22:07 them so if you guide one person to Islam
1:22:10 like the prophet sallam says it is
1:22:12 better than it is better than the best
1:22:14 of camels in another narration it is
1:22:16 better than uh
1:22:19 uh the entire world
1:22:22 right in the entire world and everything
1:22:24 in it so it's better than all of that to
1:22:27 guide one person so you get all the
1:22:29 reward every single time that person
1:22:31 does a Salah you get that reward and
1:22:34 they get that reward every time someone
1:22:36 pays zakat you get that reward they get
1:22:38 that reward and this is from Guiding one
1:22:39 person
1:22:40 now who guided you maybe one person or
1:22:44 someone in your family but at the end
1:22:46 the first person to come with the
1:22:48 message was the process in them so all
1:22:51 of that reward think about the immense
1:22:54 amount of goodness that the prophet saws
1:22:57 is receiving right and we just happen to
1:22:59 be one kind of you know in that chain if
1:23:01 you happen to be one person you get the
1:23:03 reward of everyone that's Guided by you
1:23:05 but then all of that goes back to the
1:23:07 prophet saws because he's the first so
1:23:09 spiritual he gets the reward the
1:23:11 goodness the reward the throw up all of
1:23:15 that from what yeah calls his spiritual
1:23:19 progeny
1:23:20 okay
1:23:22 um now the trilateral the triliteral
1:23:24 root for this word is from the letters
1:23:26 Cafe
1:23:28 and it has a number of meanings to
1:23:30 increase the number to outnumber it
1:23:32 happen frequently to show pride and
1:23:33 wealth and or children to be rich
1:23:35 plentiful abundance and it means a river
1:23:37 okay there are other derivations of this
1:23:40 root including uh
1:23:42 uh kathura which means to become a lot
1:23:44 many uh Katara to increase in number and
1:23:48 multiply to do something great qualities
1:23:51 and frequencies
1:23:53 multiplicity abundance multitude and
1:23:55 akther which means more than so there
1:23:57 are a number of different variations of
1:24:00 morphological let's say variations of
1:24:02 the term uh the triliteral root catharon
1:24:06 okay
1:24:07 okay
1:24:08 that being the case so we're feed that
1:24:11 was feature six the fact that we're
1:24:13 talking about cowther
1:24:15 feature number seven
1:24:17 and I'm really really short of time here
1:24:18 I thought I could actually cover a lot
1:24:20 more but okay feature number seven is
1:24:23 comprehensiveness and perpetuity all
1:24:25 right again we're still on the word
1:24:29 has in front of it or is is prefixed
1:24:32 with the alif lam now typically if
1:24:35 you're learning Arabic in the beginning
1:24:36 they always say oh the aliflam it's a uh
1:24:39 a definite article which gives something
1:24:43 uh the status of being definite okay so
1:24:46 it's much like the th e in English right
1:24:48 so you have amen and the man okay but
1:24:51 it's it's it's it actually has a greater
1:24:53 significance than that so the word
1:24:56 alcatra is prefixed with a definite
1:24:59 um definite article or what definitive
1:25:00 article it's not correct definite
1:25:02 article Now That Could That Could the
1:25:05 what that would mean is that that would
1:25:07 allow for specification
1:25:09 in other words you could say a
1:25:11 particular thing right so if I said
1:25:14 okay there's Rajon and there's a rajulu
1:25:18 that this man this particular man the
1:25:20 man now you specified okay whereas
1:25:23 rajulun is just amen right what are any
1:25:27 man but now you say
1:25:30 excuse me that this man right had a
1:25:33 rajul right this particular man this
1:25:36 specification
1:25:37 however
1:25:38 it can also refer to what I've termed uh
1:25:42 taxonomic comprehensiveness in other
1:25:44 words it could refer to an entire class
1:25:46 of something
1:25:47 okay that's what we talk about taxonomy
1:25:49 it breaks things down into classes so if
1:25:52 you if we said for instance
1:25:55 um uh
1:26:01 you know the alif lam and Nas Humanity
1:26:05 right so this is an entire class
1:26:09 oh human beings o people oh this class
1:26:13 of humanity so on one hand it could be
1:26:16 for specification on the other hand it
1:26:17 could be for this type of taxonomical
1:26:19 comprehensiveness to refer the entire
1:26:21 class of something in this particular
1:26:24 case is referring to the class
1:26:28 of goodness
1:26:31 everything that is good that is pure
1:26:34 that is just good at its core it's
1:26:36 referring
1:26:38 all of it so the semantic implication
1:26:42 again going back to we talked about
1:26:44 semantics right versus syntax semantic
1:26:47 implication the meaning that's conveyed
1:26:49 that kind of digs down and comes to to
1:26:51 pass is that everything is good
1:26:55 it is like it's all all that that is
1:26:59 good has been given to the prophet
1:27:01 sallam okay
1:27:03 so
1:27:05 um
1:27:06 feature number eight
1:27:08 is the end of the first Ayah okay
1:27:16 like what
1:27:18 there's no adjective described what
1:27:21 goodness are we talking about what is
1:27:24 this abundant goodness what good what is
1:27:26 it a child is it this is it that what
1:27:28 what goodness is it the fact that it is
1:27:31 left open ended
1:27:34 to such a degree like it's just
1:27:35 basically
1:27:38 it's everything that is good everything
1:27:42 that's just kind of you know whatever
1:27:44 you can whatever you can imagine
1:27:46 whatever you can't imagine the purpose
1:27:49 the intentional
1:27:51 finishing of the Ayah conclusion of the
1:27:54 Ayah here
1:27:56 it is giving a meaning of intentional
1:28:00 vagueness inclusivity encompassment and
1:28:03 it refers to all it's it's fortifying
1:28:07 the idea and bolstering the idea that
1:28:09 we're talking about everything that is
1:28:11 good because it's left open-ended okay
1:28:14 that's the eighth feature
1:28:16 the ninth feature conceptual relatedness
1:28:19 what we call intertextuality okay and by
1:28:21 the way this all of this
1:28:23 should be tying to our 10 point
1:28:26 challenge okay so if you go back look at
1:28:28 the 10 point challenge we are kind of
1:28:30 taking some of those things and we're
1:28:31 applying it here intertextuality was I
1:28:33 think Point number three in our in our
1:28:35 10 point challenge okay also the thing
1:28:38 to keep in mind as we're going through
1:28:39 these features we're on feature nine
1:28:42 and if you remember our movement and our
1:28:45 migration from some idea that is the
1:28:48 knee right probabilistic to an i to
1:28:50 something that's Qatari that is
1:28:53 definitive absolute like there's no
1:28:55 doubt about it as we start adding more
1:28:57 and more features the point is removing
1:29:00 from a state of being the knee to a
1:29:02 state that's got a a state of you know
1:29:04 knowing something probabilistically or
1:29:06 established in something
1:29:08 probabilistically to one that is
1:29:10 absolute and certain as more and more
1:29:13 evidence comes about you find that this
1:29:15 becomes more and more difficult to do
1:29:16 just keep that framework in mind uh that
1:29:19 we spoke about earlier so
1:29:22 all right so the fa here the fat
1:29:26 particle it is it means so so therefore
1:29:29 so then okay so what is this doing now
1:29:33 number one it is linking Salah right and
1:29:38 uh it's linking uh sorry it's linking uh
1:29:42 blessing and gratitude so if Allah has
1:29:44 given you all of these has given you
1:29:45 everything that's good right
1:29:48 okay so okay so what should be the
1:29:51 reaction what should be the action
1:29:53 that's involved in this that's linking
1:29:54 this you have this blessing be grateful
1:29:57 so now there's then obviously the
1:29:59 natural link to say okay this therefore
1:30:02 this however
1:30:04 how this how does all how does this
1:30:07 particular Ayah
1:30:09 tie in with the
1:30:12 with the overall General Narrative of
1:30:17 our text that surpasses 27 000 words in
1:30:22 other words the rest of the Quran
1:30:24 what you find that is mentioned
1:30:26 throughout the entire Quran that's
1:30:28 interweaved every single page is some
1:30:32 element related to tahid which is the
1:30:34 Oneness
1:30:35 and here it is the head of lordship
1:30:38 meaning that Allah is you know that he
1:30:41 is capable he is knowing he is all those
1:30:45 elements that we talk about right he is
1:30:48 all of these things remember in the
1:30:50 first Ayah Inna refers to power and
1:30:53 abundance and dominion and so on and so
1:30:55 forth all of that lordship now it's
1:30:57 being linked to worship
1:31:00 and this concept of you know Lord like
1:31:04 lordship being linked to Worship in
1:31:06 other words Allah is your lord therefore
1:31:08 worship Him Allah is your lord therefore
1:31:09 worship Him Allah is your lord therefore
1:31:11 worship Him the second Ayah brings this
1:31:14 together and connects it with the rest
1:31:16 of the Quran okay so it ties with the
1:31:20 rest of the Quran by linking lordship
1:31:22 with worship
1:31:24 and it also gives a type of
1:31:26 juxtaposition in other words you have
1:31:29 your lord which is Arab
1:31:32 um
1:31:33 you can have your lord which is your rub
1:31:36 and you can juxtapose that with their
1:31:40 other Idols false idols so remember you
1:31:42 have this abundance of goodness part of
1:31:44 that goodness it comes from Allah the
1:31:46 one who is true and so on and so forth
1:31:48 and
1:31:50 what is it that how is it how are you
1:31:52 how are you juxtaposing this with what
1:31:54 comes before it well they're worshiping
1:31:56 false deities and your worship is to
1:31:59 your lord who is true okay so conceptual
1:32:03 related to this and of course you'll
1:32:05 notice that there are elements of this
1:32:06 throughout the Quran I've just mentioned
1:32:08 one here uh
1:32:13 say my prayers my sacrifice my life my
1:32:16 death are all foreign
1:32:28 and so indeed this is what I'm
1:32:31 commanding I'm the first to devote
1:32:33 myself to him again linking that idea or
1:32:36 or or
1:32:38 um uh time that idea with other places
1:32:41 in the text that intertextuality
1:32:44 okay
1:32:45 let's move on with the tenth feature and
1:32:48 you know I'm looking at the time but
1:32:49 let's keep going inshallah the 10th
1:32:51 feature
1:32:52 and that is the use of the word rub
1:32:56 why use the word Arab here why not say
1:33:01 why not say Allah right there is a
1:33:05 certain
1:33:06 um
1:33:07 a certain intentional
1:33:11 reason that it's used by Allah okay
1:33:16 that has to do with why a rub and
1:33:19 specifically rub book right your Lord
1:33:22 that's used okay so first let's
1:33:25 understand what we mean by rub and you
1:33:27 know if so
1:33:29 um comes from the triliteral uh
1:33:33 excuse me
1:33:34 okay it has the following meanings it
1:33:37 means master
1:33:39 it means Lord it means owner Guardian
1:33:41 right so when you think of rubia it
1:33:45 signifies you know that that there's
1:33:47 Hulk there's bulk and there's that beat
1:33:50 right there there's there's the creation
1:33:53 the one that created everything
1:33:55 there is the one who manages everything
1:33:58 and they're one that has Dominion he's
1:34:00 the owner of everything rub and includes
1:34:03 all of that but not only that
1:34:06 it also includes the idea that the idea
1:34:11 of to bring about to pamper to raise to
1:34:16 educate all of these concepts are tied
1:34:19 with the identification marker of Allah
1:34:23 being
1:34:25 okay so it includes creation it includes
1:34:28 power it includes
1:34:31 um
1:34:31 you know ability because it presupposes
1:34:34 all of that in a sense and its meaning
1:34:37 Lord Master owner Guardian to have
1:34:41 possessions to have dominated over
1:34:42 everything to own everything
1:34:44 it includes pampering and nurturing and
1:34:48 all of these things okay that's why when
1:34:51 you are talking about how to raise a
1:34:53 child you talk about the concept of
1:34:55 terabia tarbia comes from the same try
1:34:58 little root right you're trying to raise
1:35:00 your child in a way that's loving and
1:35:03 caring and nurturing and maybe sometimes
1:35:05 you know it can be a bit you know you
1:35:07 may be a bit strict whatever it might be
1:35:08 but the point is is that you're talking
1:35:11 about nurturing and raising here it's
1:35:14 specifically suited because remember the
1:35:18 sub of a nazun remember the reason for
1:35:20 Revelation is that it is to show that
1:35:22 the you know like you've been given
1:35:24 al-kauser from the one that has power
1:35:26 and majesty and so on and so forth
1:35:28 okay
1:35:29 who is the one that's giving you two it
1:35:31 is
1:35:32 your rub
1:35:34 right it is the one who is going to
1:35:36 nurture you and bring you up develop you
1:35:38 and so on okay so perfect choice of a
1:35:42 so
1:35:44 let's tie that now to our 11th feature
1:35:46 and that is what is known as a well
1:35:48 we'll call it grammatical shift and
1:35:50 these grammatical shifts are called okay
1:35:53 a grammatical shift is something that is
1:35:57 well it's well known in in the Arabic uh
1:36:01 language of the Quran itself in the
1:36:03 sense that it has a number of features
1:36:05 to it right it's a rhetorical device and
1:36:08 it's a strategy that is employed
1:36:11 throughout the Quran in many different
1:36:12 contexts in many different places in the
1:36:14 Quran and it's very powerful
1:36:17 right typically when we think about
1:36:18 compositions that we bring about as
1:36:21 human beings a rhetorical shift or a
1:36:24 grammatical shift rather might be a bit
1:36:26 of a problem you might think okay well
1:36:28 if you're in first person you should
1:36:30 keep your entire essay and sentence or
1:36:32 whatever consistent right because it
1:36:34 shows consistency and in this case it
1:36:37 shows that there's now a shift now the
1:36:40 shift itself has uh what you may call
1:36:44 um
1:36:45 um rhetorical value
1:36:47 right has a rhetorical weight ilty fat
1:36:50 can happen in a number of different uh
1:36:53 in a number of different scenarios it
1:36:54 could be a change in person so go from
1:36:56 pers let's say first person the second
1:36:58 person the third person right it could
1:37:00 be from I to you to him right first
1:37:04 second third it could be a number so you
1:37:06 could have a a uh you know you could be
1:37:10 like in Arabic they have three uh you
1:37:13 know you have a plural a duel and uh
1:37:15 sorry a singular a duel and a plural
1:37:18 right so you can whereas English we have
1:37:20 a singular and a uh and a plural right
1:37:22 so that shift in number that can also be
1:37:26 part of a uh a change that has
1:37:30 rhetorical value right rhetorical
1:37:32 significance and you can talk about
1:37:34 tense and case Mark and other examples
1:37:39 one of the ilty fat is found here in
1:37:43 this particular uh in this in this
1:37:45 particular Ayah so
1:37:48 um so
1:37:50 it moves from the inner to the uh okay
1:37:55 so it's from change from the first
1:37:57 person plural we to the second person
1:37:59 your lord
1:38:00 what does this change signify it's
1:38:03 change it the change signifies
1:38:05 and it talks about highlights the
1:38:07 intimate relationship between God and
1:38:09 the prophet saws okay first it starts
1:38:12 with Inna right so the first remember
1:38:15 the first Ayah
1:38:19 someone from we you know we that that
1:38:24 Majestic plural highlighting what
1:38:27 there's power there's Majesty there's
1:38:29 ability that's is signified by the we it
1:38:32 shifts to this idea of closeness right
1:38:37 your lord
1:38:39 right and not just your you know your
1:38:43 creator right it's your rub remember we
1:38:46 just in feature number 10 we talked
1:38:48 about the word rub itself but now your
1:38:50 love your lord okay so it moves from we
1:38:55 to your okay now this grammatical shift
1:38:57 it is there remember the purpose of the
1:39:00 chapter is to console the prophet saws
1:39:03 and this grammatical shift
1:39:05 plays right into that it comes right
1:39:07 where it hits right where it's supposed
1:39:09 to hit and so going back to the
1:39:10 narration it was narrated The Prophet
1:39:12 saws
1:39:13 that despite the suffering endured by
1:39:15 the loss of his son he raised his head
1:39:17 after a nap and smiled okay I want you
1:39:21 to think about internalize what this
1:39:23 would mean for someone in this situation
1:39:25 okay
1:39:27 and and what this grammatical shift the
1:39:31 amazing emotive psychospiritual impact
1:39:36 it would have to go from we power and
1:39:38 Majesty to that closeness right rubbing
1:39:41 right your lord what that means so he
1:39:45 wakes up the prophet says salaam just
1:39:46 now this chapter was revealed to me this
1:39:52 so moving on word choice
1:39:56 number 12. and time is of a premium so
1:40:00 let's uh let's try to move as fast as we
1:40:02 can one how
1:40:04 all right
1:40:06 um the word is from the trilateral root
1:40:08 nahara
1:40:09 and it has the following meaning so it
1:40:10 means the chest the upper part of the
1:40:12 chest the throat to slaughter to strive
1:40:14 to pour down heavily
1:40:16 this particular phrase or this
1:40:19 particular word rather that's used it
1:40:21 couldn't it it it signifies sacrificing
1:40:24 an animal but it also means to stand in
1:40:27 prayer and it also means to raise one's
1:40:30 hand in prayer reciting the tugby saying
1:40:33 Allahu Akbar okay all of this comes
1:40:36 under
1:40:37 uh right or uh
1:40:42 okay
1:40:43 now the reason why this word is specific
1:40:47 and perfect here
1:40:48 is because of the multiple layers so
1:40:51 while you have the kofar they would
1:40:52 sacrifice their animals to Idols we
1:40:55 sacrifice our animals to Allah we stand
1:40:58 in prayer to Allah and Allah is the
1:41:01 greatest all of these
1:41:04 is what's captured in this in this work
1:41:07 again we're going to go back uh to
1:41:09 feature number three feature number 13
1:41:11 which is emphasis we've already talked
1:41:13 about this Inna it's just the same thing
1:41:16 except now instead of highlighting the
1:41:20 power and Majesty of Allah it is
1:41:22 emphasizing the fact that the that that
1:41:26 the kuffad who are making fun of the
1:41:28 Prophet sallam who are denigrating the
1:41:30 prophet sallam had been cut off so in
1:41:33 the first case
1:41:34 indeed certainly most certainly that
1:41:37 emphasis Allah the one who has power and
1:41:40 ability and Dominion here indeed
1:41:42 certainly No Doubt
1:41:44 they're the ones that are cut off
1:41:46 okay
1:41:49 your hater the word shaniaka is derived
1:41:52 from the trilateral root Sheen noon
1:41:55 Hamza okay and what does this mean it
1:41:57 means to hate to abhor it's a type of
1:42:00 hatred ugliness evil doers it's hatred
1:42:03 towards uh that which is has a type of
1:42:06 ugliness or people that are evil it's a
1:42:09 hatred mixed with enmity and evilness of
1:42:12 disposition okay so you might hate
1:42:16 something
1:42:17 but there's a certain type of hate that
1:42:19 is directed towards something that is
1:42:21 evil in its disposition it is it has a
1:42:25 degree of negativity to it it has a
1:42:27 degree of animosity there's there's
1:42:29 animosity towards you and there's enmity
1:42:31 towards you okay that is where this
1:42:35 trailer root right she knew that is this
1:42:38 type of hatred
1:42:39 there are other words that are used for
1:42:41 hatred in the Quran for instance uh
1:42:48 sorry means to to cause to be hated to
1:42:52 be low to be disliked this is so let's
1:42:54 let's take a couple of of ayat to uh
1:42:57 elucidate this point and and try to try
1:43:00 to see what what the difference is and
1:43:02 why
1:43:03 uh Shady here that's used is a a word
1:43:08 choice that is right on point
1:43:10 okay
1:43:11 so uh in the fifth in the fifth chapter
1:43:14 Allah says
1:43:22 oh you have believed be persistently
1:43:25 standing firm for Allah Witnesses for
1:43:28 justice
1:43:31 [Music]
1:43:35 all right and so do not let the hatred
1:43:40 of a people and hear what is the term
1:43:42 that's used
1:43:44 right the hatred of a people the same
1:43:49 trilateral root that's used so you may
1:43:51 have a people that
1:43:54 um are evil that have an evil
1:43:56 disposition
1:43:57 but even that what Allah here is saying
1:44:00 is even if they have an evil disposition
1:44:02 that doesn't give you the right to be
1:44:05 unjust towards them even if they have an
1:44:07 evil disposition towards him that's why
1:44:09 Shad Shana Anna right Shana Anu Holman
1:44:13 is here is used here okay because it
1:44:16 could be that they are evil they're bad
1:44:18 people they may be non-muslims or like
1:44:20 you know whatever have anti-muslim
1:44:22 bigotry or whatever it might be they but
1:44:24 that should not negate
1:44:27 you being just okay
1:44:31 now let's look at the other form of the
1:44:33 word to hate which is right there's a
1:44:35 karaha right a kariha right
1:44:38 um by the way the word comes from there
1:44:40 that which is hated by Allah right in
1:44:42 terms of the jurisprudential rulings
1:44:44 okay Allah says
1:44:48 indeed fighting or rather fighting has
1:44:51 been enjoined upon you it's been
1:44:52 prescribed upon you
1:44:57 it is hated to you now the fighting
1:45:01 itself
1:45:02 is is that something in and of itself
1:45:05 evil
1:45:06 well the rest of the Ayah actually
1:45:08 elucidates that it tells you that no
1:45:10 it's not why because it is good for you
1:45:14 right because Allah says sorry that you
1:45:17 hate this this this this this this this
1:45:20 um
1:45:21 this command to fight right like who
1:45:23 wants to go out go to war fight
1:45:25 right like you hate it
1:45:28 but then
1:45:30 that fighting in and of itself is not
1:45:33 evil why because Allah then continues
1:45:35 and says
1:45:39 it may be something that is hated to you
1:45:43 but it's good for you so here that
1:45:45 karaha that thing that you hate in fact
1:45:48 it's good right
1:45:51 and it may be something that you love
1:45:53 and think it's bad for you
1:45:56 and so we see that karaha uh kariha has
1:46:00 a different meaning
1:46:02 going back to the term
1:46:05 which we said uh your hater it is
1:46:09 perfectly suited here why because the
1:46:11 one that's making fun of the process the
1:46:13 one that's mocking the process of them
1:46:15 by saying that you're cut off
1:46:16 the hatred right that hater is is evil
1:46:20 in and of themselves they're evil right
1:46:22 from the first point that they are you
1:46:25 know going against the prophet salallahu
1:46:26 so again the word choice Allah is not
1:46:29 using any other word for hater except
1:46:31 one that has this particular hatred
1:46:34 mixed with enmity and evilness of
1:46:35 disposition okay okay
1:46:38 let's move on word choice number 15. uh
1:46:41 and we're almost done inshallah uh right
1:46:46 the use of the word is most suitable as
1:46:49 the word used by the enemies of the
1:46:51 process so first of all this was the
1:46:53 word that uh
1:46:56 used against the prophet saws okay so it
1:46:59 comes from
1:47:01 it means he cut or cut off a thing
1:47:03 before it was complete he cut or cut off
1:47:05 in any manner he cut off a tail or
1:47:07 something like entirely it means not
1:47:11 only a physical type of cutting off but
1:47:13 it means cutting off in such a way that
1:47:15 you are completely destitute you have
1:47:17 like no hope everything is done you are
1:47:20 like just in such a state that
1:47:22 everything has been cut out it's just
1:47:23 you're cut off from everything
1:47:24 specifically in this case it also means
1:47:26 cut off with no male descendants
1:47:29 okay it can broadly also mean he made
1:47:32 him to be cut off without any Offspring
1:47:34 or progeny and it also signifies
1:47:37 suffering a type of loss okay so all of
1:47:40 these meetings come under habitat
1:47:43 all right
1:47:45 um and so it's suited here because it is
1:47:48 a response to uh and others that had
1:47:53 said that the prophet saws
1:47:55 because now Allah is saying that they
1:47:57 are the ones that are of attack okay
1:48:00 however that's not only
1:48:02 uh that's not that's the 16th feature is
1:48:04 that there's also alif lamb here now
1:48:07 going back to what we said about alif
1:48:09 Lam that it's a definite article
1:48:11 typically right so we said a versus the
1:48:14 so it's used for specification right and
1:48:17 confinement exclusivity we mentioned
1:48:18 that and remember I said there was a
1:48:21 taxonomic comprehensiveness the entire
1:48:23 class of something okay in this context
1:48:25 it is talking about
1:48:28 right like this specific person or this
1:48:31 particular thing now what it's referring
1:48:34 to is that it's not the prophet sallam
1:48:37 that's cut off but only this particular
1:48:39 person that is cursing at the process so
1:48:42 in this case it's talking about a
1:48:44 specification
1:48:45 okay it's a confinement exclusivity here
1:48:49 all right but it's not only that it's
1:48:51 not only the alif lam that has an
1:48:53 emphasis there's also the pronoun
1:48:57 is what's used right so Hua here is
1:49:00 saying that this person you think Allah
1:49:02 could have said this person is
1:49:04 the one who is cut off but he says
1:49:08 it's adding more emphasis
1:49:10 now pause here for a second
1:49:12 when we're talking about emphasis
1:49:14 remember emphasis has a uh a semantic
1:49:20 value
1:49:22 to emphasize something more than once
1:49:26 has a semantic value it it adds to the
1:49:30 meaning maybe not in the sense that you
1:49:32 know sometimes say like why would you
1:49:33 say the same thing over and over again
1:49:35 but even in that emphasis
1:49:37 the shades of that emphasis
1:49:40 are what signify deeper meaning so it's
1:49:44 emphasizing and then emphasizing again
1:49:46 and emphasizing over again okay so
1:49:49 indeed
1:49:51 you know uh indeed your hater he is cut
1:49:54 off the Hua is the emphasis here okay
1:49:57 all right
1:49:59 um
1:50:00 now like we said about uh al-kauser that
1:50:05 nothing comes after it
1:50:07 similarly in this last Ayah
1:50:08 International
1:50:10 nothing comes after all right
1:50:14 why is that significant because just
1:50:16 like in Al qasar
1:50:19 the fact that it stops there it it is
1:50:22 indicative of everything that's good
1:50:25 because you could say like what amongst
1:50:27 this goodness what all this great
1:50:30 abundant goodness what amongst it
1:50:32 there's no adjective that describes it
1:50:34 okay well what what it's left open
1:50:36 here Avatar is to cut off for what
1:50:39 everything
1:50:40 that's good it's got off so just like
1:50:43 that it's almost like an up it's it's
1:50:45 having an opposite effect because of the
1:50:46 term itself Avatar you're cut off from
1:50:49 everything so that sense that you get in
1:50:52 the beginning the vastness the abundance
1:50:55 everything that is good here
1:50:58 all everything
1:51:00 gone cut it's gone there's nothing
1:51:02 nothing left right so the vastness of
1:51:06 goodness sense of unlimitedness in the
1:51:07 first verse that is cut off completely
1:51:10 so there's nothing that comes after
1:51:13 Avatar
1:51:15 okay
1:51:16 all right let's look at uh specificity
1:51:19 and generality this is our 19th feature
1:51:20 the chapter does not mention the one who
1:51:23 insulted the process instead of my name
1:51:24 therefore
1:51:26 even though it said but anyways we'll
1:51:28 get to that therefore it applies to
1:51:31 anyone who attempts to denigrate the
1:51:34 process alone so because a name
1:51:36 specifically is not applied to this
1:51:38 particular person here right even though
1:51:41 you know we do know in in another Surah
1:51:44 where one of the the the tractors of the
1:51:46 process is mentioned okay in this case
1:51:48 it's not so in other words
1:51:51 it would apply to anyone who attempts to
1:51:53 denigrate the process of them okay it
1:51:56 doesn't mention any details any
1:51:58 description of you know let's say in
1:52:01 this case
1:52:02 at all so there's no particular details
1:52:04 so in this case
1:52:06 it's specific in other words the one who
1:52:09 insulted the prophet sallam or insults
1:52:11 of prophetism and his General to all
1:52:13 those who would sell the process of them
1:52:14 and mentions him only by description not
1:52:19 by name so to be inclusive of anyone
1:52:21 like him or who plots against the true
1:52:24 deed
1:52:25 okay feature number 20.
1:52:28 uh uh semantically orientated uh
1:52:32 repetition and rhythm remember what our
1:52:35 discussion was on semantics versus
1:52:37 syntax we said semantics and related to
1:52:39 meaning
1:52:40 what's interesting here is when you look
1:52:43 at the the the the the repetition and
1:52:46 rhythm and you link that with what sort
1:52:50 of significances has in terms of the
1:52:53 meaning that's conveyed okay so we have
1:52:56 up there the Quran has been described as
1:52:57 an inimitable Symphony whose Rhymes
1:53:01 moves men to tears and ecstasy the Quran
1:53:04 not only selects the most app words and
1:53:06 phrases but also achieves a unique sound
1:53:10 with a unique literary structure so here
1:53:13 we're talking about all auditory
1:53:14 sensation and pleasure and that's linked
1:53:17 with meaning which is what gives it
1:53:20 semantic force it adds to its semantic
1:53:23 Force okay let me give an example to to
1:53:26 to to make this clear
1:53:29 when you think when we when you go to
1:53:31 Surat al-fatya
1:53:33 Fatiha the the two names related to the
1:53:36 mercy of Allah
1:53:40 man is on a a verb form
1:53:45 which is the land form now the land form
1:53:49 signifies something that is heavy and
1:53:52 overbearing so you can think of yourself
1:53:54 you know like with way huge waves and an
1:53:57 ocean that are overbearing and coming
1:53:59 upon you so when when we think when you
1:54:02 hear the when we read al-rahman this is
1:54:06 the idea that that Mercy is like over
1:54:08 being waves upon waves upon waves it's a
1:54:11 fullness there's so much of it
1:54:13 quantitatively it's just like oh my gosh
1:54:15 or the quantity it's just it's it's a
1:54:18 lot of Mercy
1:54:20 Raheem
1:54:22 is in what's known as the fire form
1:54:25 faiid signifies that which is which has
1:54:28 longevity it happens over a long period
1:54:31 of time it's it's it's permanent it's a
1:54:33 it's a type of signifying permanence all
1:54:36 right
1:54:36 right so for instance is on the same
1:54:40 form someone who's tall so someone who's
1:54:42 tall one day is not tall one day short
1:54:44 the next and Tall the next it's pretty
1:54:46 much you're tall that's your prominent
1:54:48 State okay
1:54:50 um
1:54:51 so Rahim al-rahim it's the mercy that is
1:54:57 consistent
1:54:58 now why am I mentioning this because I
1:55:00 was talking about auditory sensation and
1:55:01 pleasure connected with meaning when you
1:55:04 recite al-rahman there's a fullness that
1:55:07 arises which is like that fullness and
1:55:10 overbearing you know Mercy
1:55:13 it's a fullness
1:55:16 there's a fullness there
1:55:18 however when you recite al-rahim if
1:55:21 there's an elongation
1:55:25 okay now I've done a little bit of
1:55:26 hyperbole there but you get the point
1:55:28 that elongation is something of
1:55:30 permanence so you see how the auditory
1:55:32 sensation and and how you experience
1:55:35 that auto installation is linked with
1:55:37 the meaning which enhances the semantic
1:55:39 Force the same is true here why because
1:55:42 you have the repetition of the letter
1:55:44 calf in other words it's saying you you
1:55:47 three times but how you hear it
1:55:57 [Music]
1:56:00 so you hear that cast three times it's
1:56:03 singly unfocusing and making exclusive
1:56:05 to the process of them
1:56:09 the auditory sensation is linking it to
1:56:12 the meeting okay so the Rhythm generated
1:56:15 by the repetitive use of the cat is
1:56:17 semantically orientated as the emphatic
1:56:21 use of the second person to exclusivity
1:56:23 to exclusively the Prophet sallam The
1:56:26 Prophet sallam is responsible for the
1:56:28 Rhythm
1:56:29 okay rhyme
1:56:32 how are we doing time all right I think
1:56:33 I have like four minutes so I'm gonna
1:56:35 try to rush through this inshallah all
1:56:37 right okay so let's go on to rhyme
1:56:40 obviously there's a rhyming scheme that
1:56:42 each uh each eye ends with
1:56:54 all of that rhymes with this but
1:56:58 it's not only that it's a rhyme but
1:57:01 remember it's the rhyme and the meaning
1:57:05 that's connected so all of these things
1:57:07 that we've spoken about the word choice
1:57:09 the the the the semantic force in terms
1:57:12 of the auditory sensation and pleasure
1:57:14 and all these things all of that happens
1:57:16 with a rhyme that's now added to this
1:57:18 this is the 21st feature okay 22nd
1:57:21 feature semantically orientated rhyme
1:57:23 okay the what's interesting uh so from a
1:57:27 previous point it's clear that the
1:57:28 chapter has a rhyme okay that's Point
1:57:30 feature number 22. however when someone
1:57:32 wants a poem or or a work of prose to
1:57:34 have a rhyming scheme there is usually a
1:57:38 playoff between meeting and rhyme if you
1:57:40 ever think about how like rap music is
1:57:42 composed you're never gonna have the
1:57:45 Apex and the most effective way of
1:57:48 delivering information
1:57:49 in the form of let's say
1:57:52 uh you know a rap song
1:57:54 okay you're gonna have to give and take
1:57:56 right either you're gonna have to
1:57:58 sacrifice Rhyme or you're gonna have to
1:58:00 sacrifice meaning it's it's next to
1:58:02 impossible to have something stated
1:58:05 exactly as you wanted and have it rhyme
1:58:07 you know precisely okay so what is
1:58:10 fascinating is that this chapter does
1:58:11 not only have a rhyme it's rhyme is
1:58:14 created with the most relevant and apt
1:58:16 words okay for and so we see the
1:58:18 features that we saw before that okay
1:58:20 the words that used are okay we'll get
1:58:23 to that later inshallah okay 23. now all
1:58:27 of this
1:58:28 has been a very interesting conversation
1:58:31 and we're speaking about the literary
1:58:35 uh you know the the the the rhetorical
1:58:38 devices the literary linguistic features
1:58:40 and that's great
1:58:42 but it's not just limited to the
1:58:44 internal
1:58:46 uh let's say structure of
1:58:49 the Surah itself it's not just that okay
1:58:52 you've got the three verses you've got
1:58:54 these things and they're the word choice
1:58:55 and that in and of itself that is
1:58:58 amazing okay in and of itself you would
1:59:00 say that the channel the challenge is is
1:59:02 met right maybe like three or four
1:59:06 uh three or more features ago right you
1:59:10 know when we're thinking about that that
1:59:12 uh what I was talking about moving from
1:59:16 okay but not only that
1:59:19 these
1:59:21 ayat have a connection with reality so I
1:59:24 have up their verse which has a meaning
1:59:25 which has a connection with reality okay
1:59:28 an interesting observation of this
1:59:30 chapter is that it is also factual and
1:59:32 accurate all right it's not just fluff
1:59:34 that's some some sort of poetic musings
1:59:37 of a person but rather it ties with
1:59:39 reality okay so when the chapter was
1:59:42 revealed in Prophet sallam The Prophet
1:59:44 system was at the lowest point of his
1:59:45 life
1:59:46 the his enemies right perhaps including
1:59:50 Allah were they were at the Apex of
1:59:53 their prosperity and power however
1:59:56 what happens in reality all of this
1:59:59 changes the process becomes the most
2:00:01 successful Prophet both as a man
2:00:03 delivering a Divine message and a
2:00:04 Statesman
2:00:05 and what happens to all of those who
2:00:08 were denigrating the prophet sallam they
2:00:11 lose all their power
2:00:13 all right now
2:00:15 in addition to that
2:00:17 who is the one that is the most
2:00:19 remembered the most loved the most
2:00:20 praised person on Earth you don't find
2:00:23 his life recorded
2:00:25 in any
2:00:27 you know with any measure comparing to
2:00:30 the process alone even to a random
2:00:32 non-muslim
2:00:33 you know there's a good chance if you
2:00:36 told them do you know about the prophet
2:00:37 Muhammad they may know yes so he has
2:00:39 something to do with Islam if you told
2:00:40 hey man you know I'll ask him a while
2:00:47 what does that even mean man I don't
2:00:50 know what that is like they're pretty
2:00:51 much unknown but the prophet saws like
2:00:54 it's it's it's it's becoming a reality
2:00:57 now right so it's not that there's just
2:00:59 an internal cohesiveness there's there's
2:01:02 the grammatical uh uh linking of all the
2:01:07 ayat and the words and the word choice
2:01:08 and all the things that we're talking
2:01:09 about but it also links with the reality
2:01:11 of the ground the reality that is
2:01:14 outside of the Surah itself okay
2:01:17 all right uh number 24 uh feature number
2:01:21 24 has a unique structure all right now
2:01:23 this is the perhaps the one that's the
2:01:25 most fun so I'll try to cover this
2:01:28 uh as quickly as I can so in now
2:01:31 because
2:01:34 this chapter has ten lexical items
2:01:38 so again let's let's let's understand
2:01:42 what a lexical item is a lexical item
2:01:44 refers to a word or chain of words that
2:01:46 make up the building blocks of a
2:01:48 textural language so for example if you
2:01:50 say I love you it's three words but one
2:01:52 lexical item
2:01:54 uh the words I am not are three words
2:01:56 all right but
2:01:58 uh one lexical item in the context of
2:02:00 Arabic it can be a word with a
2:02:02 linguistic particle or preposition so in
2:02:04 a linguistic item is like this inshallah
2:02:07 okay this chapter is 10 10 linguistical
2:02:11 items what are they Inna which is
2:02:16 number two
2:02:18 okay that's number three
2:02:20 so pray
2:02:23 number five
2:02:27 number six okay Inna the seventh
2:02:32 linguistic uh uh uh what was I saying
2:02:37 the second uh lexical item excuse me the
2:02:40 seventh lexical item Ina indeed eighth
2:02:46 uh uh lexical item ninth lexical item
2:02:52 the tenth
2:02:54 remember when we started the challenge
2:02:55 right so we said all right Pick 10
2:02:58 phrases so we have 10 lexical items
2:03:02 all right interestingly enough the whole
2:03:05 chapter chapter is used 10 letters only
2:03:07 once
2:03:09 now if you analyze this then let me just
2:03:11 stop here for a second
2:03:14 when you think and let's let's take a
2:03:16 kind of a macro view of what we're
2:03:18 talking about for a second before we get
2:03:19 to the micro counting the letters
2:03:23 what was the linguistic environment the
2:03:25 linguistic environment in which the
2:03:27 Quran is coming is not a an environment
2:03:31 that is heavy or we're writing and
2:03:36 reading is something that is widespread
2:03:40 right the environment is not burgeoning
2:03:42 with people who can read and write in
2:03:44 fact it's the opposite when it comes to
2:03:46 reading and writing the environment is a
2:03:49 bit emaciated there's not that many
2:03:50 people that can read it right you know
2:03:52 very few people can read it right
2:03:54 when you think about the process how you
2:03:57 go from something you're saying to
2:04:01 writing something you're giving a sign
2:04:03 that's written to the the sound that
2:04:06 you're saying so it's like you're
2:04:08 putting a symbolism down or not a symbol
2:04:10 a symbol down to signify what you're
2:04:13 saying that process of writing something
2:04:18 in fact is a type of archaic technology
2:04:20 it enhances how you're able to engage
2:04:24 with the language if you don't have it
2:04:28 then your engagement with language is
2:04:30 going to be quite different your
2:04:32 experience of the language is going to
2:04:34 be different okay remember the prophet
2:04:37 sallam doesn't know how to doesn't know
2:04:39 how to read or write right he's he you
2:04:42 know he doesn't have that skill
2:04:44 and yet
2:04:45 it comes with an interest it comes with
2:04:48 this relates to our uh our 24th feature
2:04:52 and that is
2:04:54 that it has 10 letters that are used
2:04:56 only once okay so what are these ten
2:05:00 letters and okay use only once meaning
2:05:02 once in the entire Surah so it's not the
2:05:06 Hamza right it's not the noon it is the
2:05:09 aim so there's nowhere else in the Surah
2:05:11 that the aim is used thought is only
2:05:14 used once nowhere else is it used
2:05:17 the yeah you know this is a very popular
2:05:19 letter you think it has to be used more
2:05:21 than once in the Surah not used anywhere
2:05:23 else in the Surah
2:05:26 right used only once
2:05:29 used only once Saad right falsuddenly
2:05:33 right used again only once
2:05:37 again used only once
2:05:40 the sheen here
2:05:43 is used only once the ha in the Hua is
2:05:47 used only once and finally the TA in is
2:05:50 used how many are there 10. so 10
2:05:53 lexical items
2:05:55 10 letters that are used only once all
2:05:58 right
2:05:59 unique words
2:06:01 this is the 25th feature all right so
2:06:03 what are the unique words
2:06:06 while different morphological variants
2:06:09 of this word are used in the Quran in
2:06:12 specifically 167 times the only time
2:06:16 it's used in this form as a noun which
2:06:20 is used only once as a noun and that's
2:06:21 here number one
2:06:25 which is in the in the in the verb one
2:06:28 first form verb form one for those of
2:06:30 you who use the hands weird dictionary
2:06:33 it's only used in this form sorry it
2:06:36 occurs only once in the Quran in the
2:06:38 form one verb
2:06:39 occurs three times like in this the try
2:06:43 little root occurred three times the
2:06:45 only place it is here
2:06:49 is occurs once here and finally
2:06:53 only occurs once in the Quran and that's
2:06:56 here so these four words only occur
2:06:59 in Surat al-kausa
2:07:02 all right
2:07:03 now I'm gonna briefly run through the
2:07:06 semantic mirroring of the previous
2:07:07 chapter uh and then kind of conclude
2:07:10 with the 27th so uh the previous chapter
2:07:13 is
2:07:14 chapter 107 when you break this down we
2:07:17 look at Surat al-man uh
2:07:25 so when you break it down you see oops
2:07:28 wrong way you see that the Hypocrites
2:07:31 are described in the fallen way they're
2:07:32 stingy verse two and three they abandon
2:07:34 their prayers four and five they are
2:07:35 insincere verse six they do not give
2:07:37 people their rights when you mirror that
2:07:39 you find that they're the overabundance
2:07:42 of goodness that against type fist is
2:07:43 stinginess verse one it's mirroring the
2:07:46 the stinginess here in other words it's
2:07:48 the opposite of that yeah he established
2:07:50 his prayers again they abandoned their
2:07:52 prayers he is sincere doing this for
2:07:54 your lord they are insincere okay uh
2:07:58 they don't give people their rights he
2:07:59 gives sacrifices which includes doing
2:08:00 good and sacrificing animals and give
2:08:02 charity to the needy that right the
2:08:04 chapter Ends by implying the true belief
2:08:06 that will Outlast the Showmanship of his
2:08:07 haters verse number three the quranic
2:08:10 challenge to mimic a culture is not
2:08:12 simply a challenge to compose three
2:08:13 lines
2:08:14 and of course we're talking about the
2:08:16 previous 25 features we mentioned rather
2:08:18 the challenge to convey seven lines of
2:08:21 imagery in other words and information
2:08:24 in three lines without any loss in
2:08:26 meaning so the mirroring is happening
2:08:28 not three to three but it's seven
2:08:31 to three and the mirroring still happens
2:08:35 last but not least
2:08:37 feature number 27 uh that the lessons
2:08:41 you derive so all of this
2:08:43 is not just empty
2:08:47 Kalam it's not Kalam faldi and it's just
2:08:50 not not just for there's a purpose to
2:08:52 all of this and this purpose has to do
2:08:54 with teaching certain lessons
2:08:57 so while someone could say okay maybe
2:08:59 this is only for the process of them no
2:09:00 in fact it's not in fact it has
2:09:02 Universal Timeless lessons that are
2:09:05 trans-historical they span throughout
2:09:07 time okay so
2:09:11 um so although this chapter was
2:09:12 specifically revealed to console advisor
2:09:13 process and their Universal Timeless
2:09:15 lessons what are some of them to be
2:09:17 grateful for the abundance of blessings
2:09:18 we have when you look at blessings
2:09:20 You'll Always Find that you have more
2:09:22 than you can even count in darkness
2:09:25 you will never be able to count these
2:09:28 blessings and when you do that you
2:09:30 should focus on gratitude which is
2:09:32 something that has ramifications on your
2:09:35 psycho spiritual and emotive State okay
2:09:37 without gratitude you can't really reach
2:09:40 that State uh to pray to God and
2:09:41 sacrifice give charity to help others
2:09:43 expressing gratitude facilitates the
2:09:45 state of being grateful doing good and
2:09:47 helping others serves a way to better
2:09:48 increase our well-being leave the haters
2:09:51 to God and I love this one right we must
2:09:53 realize that they're cut off from
2:09:55 blessings right someone comes to you
2:09:56 they got this they have all sorts of
2:09:58 hatred
2:09:59 that's in the hands of a lot they're
2:10:00 already cut off if they're going to now
2:10:02 curse at the process I don't know if
2:10:03 they're going to curse at you they're
2:10:04 going to you know downplay your dean and
2:10:06 so on and so forth you know they're
2:10:07 going to make fun of you
2:10:09 you know as they say in English let the
2:10:11 haters hate all right now I've kind of
2:10:13 rushed through the last few
2:10:15 but
2:10:16 let me just stop here
2:10:18 um it's 110
2:10:20 and I can do another five minutes and
2:10:23 then I'll I can we can do another five
2:10:24 minutes just for Q a and I was initially
2:10:27 thinking that we would go
2:10:29 till one it's 110 so if anyone has any
2:10:32 questions please go ahead and post those
2:10:35 questions and I'll try to take them
2:10:38 um that being the case while I wait if
2:10:40 there are any questions I'm going to
2:10:42 again refer you going all the way back
2:10:46 um two let's see if I can find the slide
2:10:49 to the article
2:10:51 uh this is it let me see here nope to
2:10:54 the article that this presentation was
2:10:55 based upon this uh seminar was based
2:10:57 upon and
2:10:59 and where is it
2:11:01 oh there it is so
2:11:04 if hopefully you benefited from some of
2:11:06 this inshallah if you did I'm highly
2:11:09 recommending you go to safetys2.org
2:11:11 forward slash sh Dash and articles you
2:11:15 can find this article there with a lot
2:11:17 more detailed references inshallah
2:11:20 so any questions before we conclude
2:11:23 today
2:11:24 unless everyone has already taken off
2:11:25 because that was super long
2:11:37 can you break down variant quran's
2:11:40 Channel
2:11:41 uh
2:11:44 uh I'm assuming variant Quran is a
2:11:46 channel
2:11:48 um
2:11:51 I maybe I guess inshallah
2:11:54 okay
2:12:03 you see if there are some questions that
2:12:05 uh
2:12:06 so there was a question is ustad Hamza
2:12:08 in this well no
2:12:21 foreign
2:12:34 all right let's see can this be part of
2:12:36 a cumulative case argument scientific
2:12:38 Miracles or is this the essential
2:12:40 miracle
2:12:41 yeah there's um there's a number of
2:12:43 problems claiming scientific miracles
2:12:48 um you know just a simple way of
2:12:50 thinking about it is remember
2:12:52 the term miracles in Era jazz
2:12:55 okay uh jazz is to completely
2:12:59 incapacitate it's a challenge and that's
2:13:02 why the first section of this
2:13:03 presentation I spent quite a bit of time
2:13:06 on us distinguishing between Miracles
2:13:08 and a challenge here in this case the
2:13:11 challenge is linguistic and literary
2:13:14 and that's why it's important to
2:13:16 understand that jazz is hyper focused on
2:13:19 this
2:13:20 when we talk about scientific Miracles I
2:13:23 mean one of the problems is that can it
2:13:25 really be offered as a challenge that's
2:13:28 irrefutable that completely
2:13:29 incapacitates someone and you you could
2:13:32 make the argument that it doesn't
2:13:34 because not because of a problem with
2:13:36 the Quran but because of how or because
2:13:42 of the problem of how philosophy or the
2:13:44 philosophy of science works or how
2:13:46 science itself works the mechanics and
2:13:49 methodology of science right that
2:13:51 science is a mutable Endeavor so in
2:13:53 trying to use it as a tool it becomes
2:13:56 very problematic to say okay we could
2:13:59 incapacitate you know your explanation
2:14:01 of the Quran or your understanding the
2:14:03 Quran is not from Allah by way of
2:14:04 science because science itself is
2:14:06 mutable and the Quran is not mutable
2:14:09 right and there's I think a good article
2:14:11 on this uh that Hamza has written as
2:14:14 well I don't know if it's on the Sapient
2:14:16 site but it is definitely part of the
2:14:19 Divine reality book
2:14:22 um and I think there's some more work
2:14:24 that's coming out talking about how we
2:14:26 can use science related to a
2:14:29 multi-leveled and multi-layered approach
2:14:32 of the Quran so you'll notice even in
2:14:33 this presentation there were words that
2:14:36 had various meanings and the
2:14:38 accommodation of those meanings was
2:14:40 something quite remarkable right and so
2:14:43 when you're thinking about scientific
2:14:44 facts and how human understanding you
2:14:46 know develops and in a sense progresses
2:14:49 uh a bit hesitant using progresses but
2:14:51 anyhow has two even understanding
2:14:53 progresses you know that it can match
2:14:55 various understandings of the human
2:14:58 being right and there's an eye in the
2:15:00 Quran interestingly that kind of
2:15:02 signifies this and that is
2:15:07 uh we will show them our signs in the in
2:15:12 the in in the cosmos and in themselves
2:15:14 uh the verb to see is as preceded by a
2:15:20 scene
2:15:21 which what that means is remember we
2:15:24 said the verbs have a past tense and a
2:15:26 present a present future tense when you
2:15:28 add the word scene or the letter c it
2:15:31 converts that present future tense only
2:15:33 to present tense so therefore every time
2:15:35 you read this Ayah we will show you will
2:15:38 always be seeing things or seeing signs
2:15:42 in the cosmos and in yourself right
2:15:45 because science as a Endeavor there is
2:15:49 always Discovery you don't complete
2:15:52 right you don't come to an end you're
2:15:54 always you know observation is becoming
2:15:56 more and more sophisticated is becoming
2:15:58 enhanced so you're able to discover
2:15:59 different things and you can go through
2:16:02 Paradigm shifts right
2:16:04 um so yeah so that's I don't know if
2:16:06 that helped out uh for brother Irfan
2:16:09 your question inshallah okay
2:16:13 um so that being the case I'm gonna go
2:16:15 and stop here
2:16:18 bless all of you take care of your time
2:16:20 I know this presentation this uh seminar
2:16:23 was a bit long but it was marketed as a
2:16:26 seminar so that being the case
2:16:28 um you know I we kind of knew up front
2:16:31 it would be long
2:16:33 um also
2:16:34 if there was any sort of lacking on my
2:16:38 behalf in reflecting the the the article
2:16:42 the essay itself now that's all from me
2:16:45 the article itself is is quite good may
2:16:47 Allah
2:16:48 uh reward and
2:16:53 um and and reward him for his efforts I
2:16:56 really you know one of the things that
2:16:58 makes me very sad is that you know that
2:17:01 he he spent a lot of time on this put
2:17:03 this out for us and you know people
2:17:05 aren't really engaging with it or people
2:17:07 may not engage with it so one of
2:17:10 one of the the purposes of this seminar
2:17:13 was also to get people to read the
2:17:16 article for themselves to look at the
2:17:19 references there's more in the article
2:17:21 by the way
2:17:22 in the sense that there are also
2:17:23 contentions that come up what could
2:17:25 people possibly say to argue against the
2:17:29 the case that we've made that the haddi
2:17:31 the challenge that's been been brought
2:17:33 forth that's also the article I didn't
2:17:35 get to talk about that so you know uh
2:17:37 may Allah reward Hamza uh keep him
2:17:40 steady keep him sincere go to the place
2:17:43 go to the website read the article it is
2:17:46 going to be worth your time and read it
2:17:48 with the intention to benefit and
2:17:49 benefit others
2:17:50 may Allah reward all of you give you the
2:17:53 best of this life for the best of the
2:17:54 afterlife may he allow all of us to
2:17:57 reach Allah that pond and drink from
2:18:01 from the prophets I sort of bring from
2:18:03 the pond so that none of us ever thirst
2:18:05 again and that we may uh enter uh Jannah
2:18:08 and genital for those the highest
2:18:10 station of paradise someone asked the
2:18:13 question please let us know which
2:18:14 translation the Quran is being used here
2:18:15 I will refer you to the article
2:18:17 inshallah so go to the article I believe
2:18:20 it is mentioned in there if I'm not
2:18:21 mistaken it's not
2:18:23 um
2:18:24 uh you know I guess we'll have to we'll
2:18:26 have to take a look at that inshallah
2:18:27 but all the references are in the
2:18:29 article uh