Okay, thank you so much. So I'm gonna be talking about model visualization. And just the context for this was last year I spoke about visualizing multi-damaged and data going from kind of talking about one dimensions to two dimensions to all the way to up to 10 dimensions and more. And the other part of kind of visualization that is there that we all use is not only at the data part of the visualization but also the model part, right? And so this year I was trying to think about how to get my head around this topic of model visualization or what can we do to actually go about this, right? So that was the intention behind the talk and that's how this is structured. I'm gonna start with a, I'm gonna just start with a quick story, right? Because we don't see things as they are, right? We see them as we are. And this story is really about the blind man and the elephant. And I'm sure many of you may have already heard there's this pretty popular in different context. And the story goes like there are these six blind men who are brought forward to come and see an elephant and they wanna make an observation by their own hands to find out what the elephant really is and build a model for the elephant, right? So the first one actually comes and approaches the elephant from the side and sees a very sturdy and a solid part of the elephant and says this is definitely an elephant is like a wall. The second one actually goes and catches on to one of the tusks and is looking at them saying this is smooth and really sharp and definitely has to be something like a spear. The third one actually approaches him on the knees and sees them as round and stump and grounded and says an elephant is definitely like a tree. The fourth one actually approaches him on the top, sees the ears, which are like a fan. Definitely like a fan, they can move around, they can swing in the air. The fifth one actually catches the rope, or sorry, catches basically the trunk and seeing the trunk as a long slender piece which is moving around says this is definitely a snake. And by the time the sixth one has actually come about the elephant has turned a little bit and the tail of the elephant hits him and catches him and he says this is definitely like a rope. So all of these six men, also these men have to understand disputed lord and long each in his own opinion exceeding stiff and strong so each was partly in the right and all were in the wrong. And this is really true about a lot of work we do, right? So the elephant keeping the team with this conference is the data and the term I like to see is like the data is actually just a clue to the answer, right? It is not the final picture, it is just a one clue and what you're trying to do with your part about model building is really understand that data and see how you could build a better representation or a better or simpler representation to you. And the men in this case are really building models and all models are wrong but some are useful and the intention of model visualization is not so much as to understand the data that we do in data visualization but it's more to build an understanding of whether this is really a model that can potentially be used, right? So that's really the intention behind doing model visualization. So when we think about data visualization when we think about now that we have the data we kind of move through layers of abstraction as we try and understand what's really happening in that, right? So we, and I kind of think of we move through these three layers of abstraction. We, the first one is kind of the data abstraction. The second one is really the visual abstraction and the third one is really the model abstraction. And as we move down these three layers we eventually reach to a place where we have an understanding of what we're trying to explain or the model, what we're trying to understand or explain or in this case to explain or to predict, right? And to translate this to maybe ML speakers within a conference which is really about ML we're talking about these three steps that are really key in it.  There is data transformation, there's visual exploration and then there is model building. These are the three things that come together. And the ML pipeline really looks something like this when you put it together. You have data transformation and then you have tidy data and then you go down and you have visual exploration which is what we call data phase. And then to the right is basically model building. But as you see in this diagram these are not really connected, right? So a good data scientist, a friend of mine would actually just do model building largely through numerical summaries, right? So I've never actually seen him open, take the model and actually start to visualize it and see what the answer is, right? And that's really true for a lot of practicing data scientists. So a lot of model building happens just through numerical summaries or understanding the model. But we don't really build an understanding the model around the data, around using a visual tool. And the reason this happens is because we don't have a way of doing this. So the architecture that's missing really around this is how we actually start to do model exploration. And for this, we need two components. Those two components that are there in the green. We need something that helps us visualize it. So that's the model risk part. But we also need something that can convert our model data into something which is similar to tidy data which is a tidy model. Once we have these two components, we can actually start to explore a model and build a better understanding of it in a similar way to what we would do in visual exploration. So that's kind of the intention of this. The idea about modular exploration is really, can I use visualization as a way to embed or to transition whatever is the implicit knowledge I have about the model, about the data, whether it's in the data or it's in my head, to an explicit knowledge into the model, right? That's what we're trying to do. And that's what the intention of this exercise is. So I'm gonna talk about two basic concepts in model visualization. The first one is, can we abstract this to an approach that can apply across any possible model that you're trying to build? So not something that is very specific to a particular domain, but just something that can be abstracted to an approach and I'm gonna call this model-vis approach. And the second is I will talk about why we need to have something like a tidy model concept very similar to what we have in tidy data. So those are the two things I'm gonna talk about in the rest of the talk. So let's start. Now I typically try to take a very simple example as a way of setting this context up, right? And I think yesterday I was saying in the BOF session that I like data that can fit literally on a page or in the Excel version of 2010 where it was limited to some 65,000 rows. So I really like small data guy. There are lots of big data guys, people here, but I am really a small and medium data. But for this purpose of exercise, we'll just take an example. And the example is really buying a car. So the example we're gonna use is I wanna buy a car and the typical colloquial term that you would find when somebody goes to buy a car is, which is if you loosely translate it, is to what is the mileage for the price I'm gonna pay. So that's kind of the question that we're gonna frame it and use in our exploration of the data and see how we can build the data and see how we can build these models. And we would use this same data set and it'll probably illustrate all the concepts that are widely used in any of the ML pipelines that we use. So that's the introduction. So where is this data from? So where is this data from? There are many car comparison websites. So one of the, I scraped some of this data from one particular car comparison site. And as you know, 80% of the time goes into refining and cleaning it up, so there's an element of refining and cleaning that happened in that. And then there was an element of filtering that did. So there was about 800 cars. And to build this very simple data set on a model, I just took the base version of each of the cars. So I ignored any of the trims. So we're just looking at what is the starting price for any car model that is there. And only for the petrol cars and all the cars which are really less than about 100K. So that's kind of the data set that we're talking about and this comes to about 42 entries, which is probably a good data set that can even keep in my head when I go out to buy a car. So this is the data set that we're looking at. And we're going to start to frame it in this way. So this is how the data really looks like. So I have brands. I have models. And we can see there is a price to this, which is roughly, in the first case, there's Tata, Nano, about two lakhs, or 200,000, 23.9 kilometers per liter. And on the bottom end, you can see a Volkswagen, Vento, about 785 and 16.1. So this is basically the starting data point, data set we have. And we're going to try to see how we can build from this and go forward. So the first step, obviously, is to visualize the data. So this is how the data would look like. So price on this axis is going up from about 100K to 900, or in our case, I guess, 200K. And from about 14 to 24 kilometers per liter is this. Each circle is the data point that we have about the price. And once we've done that, that's probably the first step that we need to do. And the principle in model visualization, if I was to capture, is to really, number zero, step number one is visualize the data space. And I'm calling it the data space to abstract it from just a graph. But the first step is really to visualize the data space. The second step, then after this, is to build a simple model. And in this case, because we're going to look at a simple model, we're going to take something very simple, which is the most simplest model that is there in statistics or ML, you call the ordinary least square linear regression. So we're going to all regress this price on kilometers per liter and see how the model looks like. And this is how, if you were to plot it, this would look like, which is basically a line. But I'm not using, literally using a line, at least in this case, to give the idea that this may, when we translate this to two, three, four, five, it may literally not be aligned. It will be a line of plane and a hyper plane. We'd have to think different ways to visualize it. But in this case, we have plotted the predictions in the data space. And that's kind of the second thing that we always need to do, plot the, frame the predictions or visualize the prediction in the data space that there is. Once we've done that, which is step number two, we need to change model parameters. So you want to change model parameters. And if you were to look at regression, ordinary least square is literally a one-shot algorithm. It gives you one answer. You basically solve AX equal to B in linear algebra, and you get the answer, right? So how do you actually change the model parameters? We adapt this model, and the way you adapt is basically, we're going to change the cost function. So we'll just modify the cost function so that instead of just regression, which is ordinary least square, we will now use something like a range regression, which does an L2 regularization. So we're going to modify it a bit to see L2 regularization, and which will then give us what we can do with the model based approach, which is really visualize with different model parameters. And so now we can actually start to visualize how these lines will actually look at, which is alpha equal to zero, going all the way up to alpha equal to one when the constraint becomes too hard and we literally get a straight line. So we've done kind of two steps here. The third step typically in model visualization would be we need to select the model parameters, right? So how to make judgment around the model parameters, we need probably more data for the same kind of model, right? And the way to get more data around that is to really bootstrap, right? So we're going to then basically start to visualize how this bootstrap would really look like, right? So that we can make judgments around it. And bootstrapping is really sampling with replacements to kind of get a better confidence level or a better understanding of it. Or we can start to then see the whole model based space now with bootstrapping to kind of see what the progression really looks like. So the white line there or the white-ish line there is basically our original model and now we've plotted about 500 models on this side to kind of start to see how this space starts to look like. And that second step of doing bootstrapping and plotting it allows us to kind of start to visualize the data space and then start to look at not only just the data space that is there but also to start to visualize the model parameters. So that's kind of the other thing. We don't have to stick just to visualizing the data space. We can also start to then visualize the model parameters and start to see what the variance around that is and start to pick something up. So that's step number two. So step number three is really to see how we could actually visualize with different input parameters. So that's visualized with different parameters. Once we've done that, we need to then add more models to this. And because clearly we're starting to see some trend lines but probably is not enough that we really have right now. So we start to add OLS, we have ridge regression and I add two more models to this which is polynomial n equal to 3 and low s which is locally weighted scatterplot smoothings. So I add two more models to it and then start to see how this model starts to look like. And now I can clearly see that the lines which was probably missing some of the parts on the top are starting to make sense. So now I have two lines OLS and ridge on the left and now I have polynomial 3 and low s right now. So I'm now trying to expand the model space which is what I want to do in this step. I really want to understand if I use all the possible models that are there, how much would that look like or what the space would look like. And this can then be extended very similar to what we would do in bootstrapping which is really trying to create very different input parameters and averaging them. So very similar to, in this case, to start to average the space and we kind of get an ensembling model that we've built out of that. And that's the third element that we wouldn't build into this. So we now have ensembles and we are now basically trying to visualize the entire model space that is there in this simple example. So that's principle number four, visualize the entire model space. But typically you would not just have a very simple linear regression, even in linear regression two features, you would probably need to add more features into it because you're trying to really search for a better explanation and right now we can clearly see that the price in mileage is probably not getting fully explained even with these model space that we have. So we need to extend, not only the model space, we need to extend the feature space that there is. So we add another type which is basically what type of the car it is and in this case there are only two types, the hatchback and the sedan. And once we add the two of them, hatchback and sedan, we can start to plot the space again and we can clearly see there is probably this mileage that we're talking about. There is clearly a linear relation, something in the bottom there but there's something on the top there, right? The top, the fill circles in this case are sedans, the bottom ones are really empty ones are the hatchbacks. And once we start to look at this relationship, we can add more features to the model and we probably would simply add the features to this and start to plot the line and or plot the model space in this case which is just these two of them. And now we can see that it starts to fit a little better but probably not good enough. And that's the other challenge you would have, you would then start to build multiple models around this to better explain it. So instead of moving away from a single model that we tried to build, you will add, expand the model space to start building distinct model for distinct model. So now if you fit a lowest curve to each one of those hatchback and sedan, we can start to see, the orange ones are really the predictions here, the green ones, we can start to see that the predictions start to match a lot more. And this, the mileage question that we're really asking really extends for probably just the hatchbacks that people are buying. As we move up to the sedans, there's probably not too much that we're trying to do. So how do we go beyond this? How do we go on this? We probably, so this approach till now, we kind of talked about model space and now we're actually visualizing many models together. We've added from single model to visualizing many of them together. And adding features can get complex really fast, right? So if you just add in one more of the features into the mix, which is really horsepower that is there in this case, we now probably have about three features. We can start to see the size of the circle being the horsepower and really the nano on the bottom is probably the small circle and the other ones are probably equally big on the top, little sections slightly smaller. So we're using now size to represent that. And we can start to see that if you build the regression model on top of this, it starts to map much more nicely to this. And the intention here then is just to then move from just mapping this to trying to understand this is really hard. So we then move to obviously visualizing model errors. And how do we visualize errors is pretty simple. We would probably just start to look at it based on just the data points that are here, the difference between the two. And we can continue to plot on that and we get kind of price error with coming to the later. And moving away from features to moving away from features helps us to kind of start to move away from this cursor dimensionality that we have. So the cursor dimensionality around whether we have features on the bottom and we just want to map the errors on the left is probably not good enough. We probably need KMPL, we need to remove that feature out of there and we start to look at probably test the robustness of the model, really looking at prediction versus errors. And you'll add probably a validation test to this to kind of do a six-fold validation and start to plot the price predictions and the price errors that are there. And so our final model in this case is just OLS regression and a cross-validation six-fold that we try to build there. And it starts to match a lot of this data points that we have around that. So the last step is really visualizing the errors in the model fitting, right? And if I was to kind of capture this six steps that we've really talked about, the approach to visualization to a large extent is really visualizing the data space, visualizing the predictions in the data space, visualizing with different model parameters, visualizing with different input data sets, visualizing the entire model space together, visualizing the many models that you will build, and visualizing the errors in model fitting, right? And this algorithm of going from step 0, 1, 2, 3, 4, 5, 6 can be applied to pretty much any problem that you have in your data set, right? If you were to kind of sync this up from model ways to an ML approach, each of this maps really nicely to something that you would do in your ML pipeline, right? So data visualization is how you would match your data space, you're probably looking at data space and you really need to understand how to do that well. Prediction, mapping prediction in the data space is really important, so you start to treat prediction as just another variable in your data point and you start to see how you can apply the same principles of data visualization back onto the predictions. Tuning or model tuning with different model parameters is really what you would be trying to do once you start to plot model parameters. Bootstrapping is what you are trying to do is trying to visualize with different input data sets. Adding those four models that we had makes it an ensemble technique which is the basis of all the ensemble techniques which is when we're trying to look at the entire model space to build a better model. And this is really different because when you do different models from hatchback to sedan just a simple idea there, but if you had like 10 different types of categories like suppose you have onion prices and you're looking at onion prices across different markets you start to build many different models for each one of them. So N model is basically trying to think about how you would visualize the many models together. And the last part where you start to move to error is really looking at how you can actually start to look at validation as a way of just that. So these principles that we talked about last time visualizing the data space, prediction in the day space, different model parameters, different input data sets, visualizing the entire model space, visualizing the many models together, visualizing the errors in model fitting. They all come together as a way of a framework to how you would approach model visualization. And the same challenges that you have around regression that we just talked about can be applied to classification or the same ways you're talking about can be applied to other problems like classification. So visualizing the entire model space or prediction, for example, in the prediction case, for example, is just trying to plot different visualization boundaries. So you're trying to think about how I can visualize the whole mesh of data points that they are and how I look at it, whether it's in two-dimensional, three-dimensional. And then trying to reduce it in the same way that you would do in a normal classification using any of these dimensionality reduction, you would apply the same to the prediction space that you have generated. So the principles that are in data visualization apply very similar to it. Once you start to treat your predictions as one another input that is in your data space, and then you start to apply those same principles back onto it. Sorry. The challenge here, and even in the simple example of 42 data points, is really model explosion. So even in the simple example, we've created seven kinds of base models. We did OLS regression with one feature, two feature, three feature. We did ridge regression. We did polynomials. We did lowest. We did lowest with one total and lowest by type, right? So we've already done seven models in the seven main models. And on top of that, you would start to add bootstrapping to it. You would start to add ensembling to it. You would start to add cross-validation to it. So if you start to think about predictions as something that you're trying to capture, it really becomes challenging for you to start to track this stuff. So how do you keep track of prediction and errors? How do you keep track of model output parameters is really the challenge with model base, right? So you need a framework or an approach to kind of start to think about it. And the tidy model approach that is really there kind of arguments this problem, right? The tidy model tries to map your data set back or your model outputs back onto it. So it augments the prediction and the errors back onto the data set. It creates the output parameters and to a data frame. And then it visualize, and then you can start to visualize it very similar to what you would do in a tidy data, right? So the approach of tidy model really complements what you'd do with tidy data. And in terms of tooling, when I started with Python, so I created this workbook or this presentation workbook just on for this talk in Python and very quickly just keeping track of even a simple model like this really starts to explore when you want to do all of this, right? So there's a great talk by David Robinson in USAR conference this year in 2016 on the broom package which really builds this topic about tidy data and how that can actually be used. And a very simple example of how that translates using just dplier and provenar for example would be just using the CAS data set bootstrapping 100 times and then augmenting a spline model back into it. And once you do that, you again have a new data frame that you've created which you can then start to use in a way that allows you to plot the output very similar using what you would do with a simple data frame. So now you basically grouped it and you can start to plot it in a very similar way. That approach of actually converting your model output into another data frame argumentation is basically the basis for doing starting to get your handle around this model visualization or the model outputs that you will get. The second talk I would really recommend is how do you manage many models? And that approach, there's a talk by Hadley Wickham that talked about that really around how can you actually keep a data frame inside a data frame or create lists inside data states and then start to use again very similar dplier techniques to then process that as a pipeline to really start to take the outputs out and plot it. So that approach of really looking at this model visualization as a pipeline thing that you can then bring into your ML pipeline is really important. So just to kind of summarize, what we have is very similar challenges to data waves when we come to model waves. Again, an art then on science. So I took a very trivial example to kind of talk through the different steps that are there. But the challenge is to try to look at different data sets are very similar to data waves. How do you have to translate it? How do I plot the errors in the different models? How do I plot the errors in a different way? How do I do dimensionality reduction? All those techniques that you would challenge is to face in data waves apply back to it. And then it's again more kind of like an art rather than a full science. And the thing is it is essential in your ML model pipeline and can be actually both whether you are trying to build an explanatory model or to build just a predictive model. And obviously we're trying to write a package on Python around that very similar to what Broom is doing in art to kind of create an easier tooling around how to manage models and try to apply a lot of these techniques back. We're also augmenting that with really around how to actually start to do even some tools and projections on top of that for classification stuff in this package. So there is scope for easier tooling and in kind of support to make that happen far more. So the cars data set which is there if anybody wants to go is really available on GitHub. N is equal it's about 800 plus cars and about 63 features so even though this is a trivial simplified example you can actually go and do much more feature based analysis that you would want to do on that data set. And all the code for this model is in this repo and will be actually converting this soon into a more repo for creating the package that we have written right around. Thank you very much. Is there any questions? Thanks it's a wonderful talk. So going through all of different ways of visualizing models it looks very nice but there's one thing that I couldn't understand is what do you do have multiple dimensions. Especially regression is probably okay because you can just plot points and see if you're doing a classification or clustering it actually deceives you. I mean it doesn't really try to do a three dimensional data just take the it's data and do it simply clustering. If you try to visualize that as a scatter plot in two dimensions it doesn't really give you the complete information. So how do you do model visualization because the visualization that you're doing doesn't really give the complete picture there. So I mean I could have shared a classification example how you would actually start to look at kind of the visual while this opens so the idea is really around you need to apply the same techniques of visual dimensionality reduction that you would apply for data is back to the prediction space. So there are two broad approaches to this. One is again you create visualizing you create the entire prediction space and try to map to it and then try to figure out the boundaries there is right. So you can either do the boundaries by creating a mesh and getting the original the original the entire space and then getting the boundaries from this or you can try sampling close to the classification point to get those boundaries. Once you've got that classification model is you then need to apply similar techniques that you're trying to do on database to this model is so you need to again think of a PC MDA, PSNE you know all of those kind of dimension reduction techniques to kind of bring it back to this. So you would ultimately boil down to maximum two or three dimensions that you would reduce that and that's how you would look at it. I mean there is there is the same challenge you have in database on where is the same that you have in. So I mean I've tried doing that on a simple iris data set the three dimensions to do clustering or some kind of classification I found that the model and the visualization doesn't really show complete picture of the clusters. So you have to look at it's catapults across multiple dimensions to actually make sense of that that's what I felt. Right. Yeah so the approach I'm just trying to pull out something that will kind of make the same case for visualizing yeah so I mean the whole approach really boils down to either either visualizing it in this whole space so you would probably evaluate the boundaries and start to create something like this. So this is a simple logistic regression on the wine data set and you could look at creating different meshes for this. The only two techniques that are there according to me are either dimensionary reduction or projection in tools. Now the tools whether you take a guided tour or you take a projection pursuit which will help you actually find a path through which you can actually look at the interesting parts of it and try to see whether there is something interesting. Those are the only two techniques that I know of to deal with this kind of problem. I would really recommend looking at projections and tools as one way of doing it. It's really under explored and there's poor support of that in post tooling around it but it's really powerful. I think G-Gobi in R used to do it really nicely long time back. Now there is a very small package in R and it is nothing in Python to do that. The other techniques I would really look at if you really want another example you could go to Christopher Ola has done some fantastic work on visualizing theiveness data using dimensionality reduction to start to see the patterns. He writes extensively on kind of using visualization and really interactive visualizations to answer those kind of problems and that would be another way to kind of do it but the techniques used there are basically PCA, LVA and TSN here. So at some point you need to fall back to that. Dimensionality is something that you cannot really do much about. Thanks. Every single one of those models made that assumption. Correct. That's plausible but not necessarily true and with general data it's often unclear and news reports of this determines that are often ridiculous. If you drew the line that best predicted kilometers per liter on the basis of price you would draw a different line even with least squares because the errors that you would be looking at would be sideways rather than vertical. That is correct, yes. And which things would be punished most would be so it would still be in that general direction. So this immediately doubles your number of possible models unless you have a solid reason for believing that the kilometers per liter is determining price and not the other way around. Correct. So I mean yes, so I mean now you're trying to test mostly correlation versus causation to some extent or also flip the model to other end to try this is really trying. And then I think... For the least square fit with... I understand. So I think that's fair and that could be another part you could add. The idea here is really to kind of talk about not so much the price to kilometer relations just to use as a medium to talk about the...


So, tonight inshaAllah we're going to do the tafsir of Surah number 94, Surah Al-Inshirah. This is an early Meccan Surah. It's according to the Urnama, it's the 12th Surah that was revealed upon the heart of the Prophet Muhammad ﷺ. It proceeds wad-duha, that's number 11 wad-duha, and then you have Al-Inshirah, which is also called Al-Sharif. We'll talk about the meanings of these different names. And then wala'asur is number 13 to proceed after this Surah. So wad-duha, Al-Inshirah, then wala'asur. So we look at the structure of the Surah. Very interesting. Some of these chapters in Jusa'ama in the last 30th of the Qur'an, had a ring structure. There's eight verses in the Surah. So the first four, we have four rhetorical questions. Istifham taqreer. Istifham taqreer, rhetorical question. We'll talk about what this means. But basically what we have here are reminders. Allah swt is reminding the Prophet ﷺ of blessings with respect to the past. Four rhetorical questions, denoting, reminding the Prophet ﷺ of blessings with the past. The last two are two commands to the Prophet ﷺ. My extension to all of us, because every command to the Prophet ﷺ in the Qur'an is also a command to his ummah, unless it's stated explicitly, according to Um Shafi'ri, that it's only to the Prophet ﷺ. So these commands are with respect to the future. So then in the middle then, verses 5 and 6, this is seen as the focus. So this A corresponds with this A. And then between them you have this focus. This is called the kiasmus in Greek. Chayastic structure. It's very common in the Qur'an. Western scholars like Paul Ernst and Michelle Kuyper, they've studied the Qur'an in detail. Even the longer surahs have this sort of structure. There's a book called The Banquet. If you're interested, The Banquet by a man named Michelle Kuyper. Which he says, all of surah at Mahidah is one big kiazm. In other words, the beginning of the surah is similar to the end of the surah. There's a correlation. The second part of Mahidah is similar to the last part of the surah. And so on and so forth until you get to a focus of the surah. So you have to remember now the Prophet ﷺ. And this surah is 120-some-odd ayat. And the Prophet ﷺ is not writing down this surah. And it's been revealed to him over a few years. So it's virtually impossible for somebody to keep track of this kiazmus. It's sort of orally over a few years, but it's possible. But extremely, extremely difficult to do that. He actually won an award by the government of Iran. He won an award for this book called The Banquet. And according to Carl Hertz, in fact, al-Bakharat is one big ring structure also. The entire sort of bakharat. Because the surah is a literary unit.  It's a correlation in the surah itself. Does everybody want to understand what's going on? The focus here is in the middle. You have four or two questions. Then you have in the middle, you have a focus, which is a promise. And then you have two commands. So essentially in the surah, it's, didn't I do this? Therefore I promise this. So do this. That's essentially what the surah is saying. So this is part of a group of surahs that was revealed to the prophets of Allah SAW in the early Meccan period. That act is consolation for him. So things are going badly for him. There's a lot of rejection. There's a lot of persecution of the early Muslims. So this surah is considered bad. There's a lot of persecution of the early Muslims. So this surah is considered one of the so-called surahs of consolation. To console him. Just like the surah that came before it, surah number 93 is included in this group. Also surah Al-Masad also called Nabilah, surah 111. And all of these surahs culminate in surah 108 Al-Kawthar. Inna Ahrinakal Kawthar. It's very interesting. This surah, Kawthar, is also a chiasmus. It has a ring structure. Because the opposite of Kawthar is Al-Aqtaur. The last word in the first verse is Kawthar. The last word of the third verse is Al-Aqtaur. It's correlated. So then the focus of the surah is in the middle. Fasalli l-Aplika Wanha. Worship your Lord and sacrifice for his sake. This is the focus of the surah. This is a theory that these surahs of the Qur'an have this sort of structure. But it's pretty popular amongst Western academics nowadays. So there's different names of this surah. Imam al-Bukhari and Imam al-Chidmedi in the surah. They simply called it Surah Al-Nashrah Lat. Al-Nashrah Lat. Other ulama they called it Al-Sharah. Al-Sharah. And yet other ulama called it Al-Inshirah. What is shah? It means to expound upon something. To explain something. Or to widen, to dilate something. We'll talk more about what this means. Inshallah Al-Qa'ala. Ibn Masrooth, may Allah be with him. He would recite Waduha and Al-Inshirah in one raka'a. So there's a correlation. There's a relationship between these two surahs. Ibn Abbas actually said that this surah is a continuation of the last surah. Fafl-e-Din al-Razi in his tafseer. He has something called Al-Munas Abaq where he actually shows the relationship between the surahs. Why this surah comes after this surah? Why does it precede this one? What is the relationship actually between the surahs? So within a surah, those coherence. There's a structure within the surah and then between the surahs. Inter-surah, intra-surah. Now, this surah and the one before it, Waduha, are specifically exclusively addressed to the Prophet Sallallahu alayhi wa sallam. So if we look at the text of the surah and hope everyone has a wuzhah or if you follow Allah, may be on your phone or something. And maybe, you know, take a few notes. Doesn't hurt. Especially for the shabab.  And then, you know, maybe you have great memories, but you might never write anything down. Most aptly, you would rarely write things down.  That's how he was born. There's nothing to look at later. People were geniuses. So we should write things down. It says, insha'Allah ta'ala, the point here is to increase our knowledge. So the surah begins, Allam na shbaah laka sardarak. In this, Allam. This is called Hamzatu taqreer. Hamzatu taqreer. This is used for a rhetorical question. What is a rhetorical question? It's an answer between a rhetorical question and a regular question. Does anyone know? Can I give you a question of yes or no answer? Very good. She's an Arabic student. A regular question, as a yes or no answer, is a definite answer. And usually, in Arabic, how does that question begin? Hadith. Hadith. Very another Arabic. Hadith. Hadith al-ghashia, right? Has the story of the khashia, the overwhelming event, has it reached you? The question, the answer is either naam or laa. Right? If there's hadith, there's a definite saabah. The brother was nice enough to bring us some masahith. If you want to grab one, and follow along, and follow down, it would be great. But here, we have aah. Right? So then what is the purpose of a rhetorical question? Istifham taqreer. What is the purpose of it? The purpose is to remind someone of something that's already established. Taqreer means established. Right? To establish something. The purpose is not for you to get an answer from the person. It's a very effective way of reminding the person of something. Right? For example, we go out to lunch with my kids, and an hour later, they say, we're hungry. I say, didn't we just eat? I'm not looking for a yes or no, because I already know. And they already know. Right? So I remind them, oh yeah, we shouldn't have asked you. Right? Or if I beat somebody in one-on-one basketball, and then the next day I see him, and he's talking trash to everyone. I'm the best basketball player. Didn't I? Beachy yesterday. Oh, friends. Right? So this is called a rhetorical question. Istifham taqreer. So when you say alam, when you see that in the Quran, alam, this is indicating Istifham taqreer. It's a rhetorical question. It's going to get your attention. It wants to remind you of something. Allah swt out of here is reminding the Prophet, about a past blessing using this rhetorical device of an Istifham taqreer. Okay? And he says, alam na shraah. Na shraah, present active, just in its mood. That's for the Arabic students. What were you about to do? We can all try to study some Arabic, by the way. Na shraah. Right? This begins with a noon. What does that mean? We. This is first person, common plural. So Allah swt out of here. He didn't say, alam na shraah. Right? He didn't say, didn't I, he says, didn't we? We. Why does Allah swt out of here? It's a we. We talked about this last week a little bit. This noon is called noon ta'aqeen. According to Ibn Hisham. Noon ta'aqeen. This noon ta'aqeen is gender and Medicaid. It's a royal plural. The royal plural. This happens in many languages, even western languages, primarily in Semitic languages. Like the very first verse of the Torah is in Hebrew, barashit, barat, iluhim, it's Hashirahim. In the beginning, God's plural created the heavens and the earth. Right? But no rabbi would ever say, oh, that's because there's more than one God. No. They believe in Torah. But some of the Christians on the other hand, when they look at this verse, they say things that are Ijib and Harid. Because they don't understand that. That this is a nuance in Semitic languages. So Ilam na shra'a. And the ulamas say here, when Allah swt uses the noon ta'aqeen, this denotes His greatness in majesty. But also denotes the greatness in majesty of the one He's addressing. The addressee. Right? That the addressee is ta'aqeen and tashreef and taqeen. And who is He addressing? The prophet Muhammad Sallallahu Alaihi wa Alaihi wa Sallam. And also the argument I mentioned, just as an FYI, the note takers, that when you make du'a even if you're by yourself, you should pluralize them. Make your du'a plural. So Subh'anaHan, Inna qunna min al-Baghdiin. If you know how to do it. If you don't know Arabic, then stick to what you know. But pluralize them. Faaf wa anna. So the faaf wa anni. Right? Include in your attention the ummah of the prophet Sallallahu Alaihi wa Alaihi wa Sallam. Just as the side note for you. So, Adam nashrach. Did we not? Nashrach from shahun. So this, this word shah, this is the mustah, the infinitive. It means to explain something to open up the meanings of a complex issue and clarify something. So if you read for example, I studied the mention of the Ajarrumiyah. You studied the Alfiah. These are books, treatises of Arabic grammar. They'll say, which commentary did you study with it? Right? So this is something that clarifies things that are complex. So, throughout history, the Urnama would write texts by distilling them. They would write muhtasar, of a muhtasar, of a muhtasar. An abridgement, of an abridgement, of an abridgement. Because they would assume that you're studying the text with a teacher. Right? Who could explain to you the background of the text and certain meanings of the text, things like that. They would assume that you would receive a shah an explanation, a commentary of any particular text that you're studying. So shah is a transitive verb. Shah. Does anyone know what a transitive verb means? It's called al-fairin mu'ta'a'di in Arabic. Anyone who... What's that? Somebody new? I know this one. Look. You know? Yes. So al-fairin mu'ta'a'di means you need to have an object. You need a direct object. For example, if I said, I slapped, and then I stopped. What would be your question? Who did you slap? Probably a bad example, right? Who did you slap? Right? Because why? To slap, the English is a transitive verb. You need a, what? A direct object. Or if I say, I brought... Hello? What did you bring? I brought... What did you bring? I brought the... a chur chai. A chur chai. What's that? A dupak chai? Dude, I have a joke. What did the cereal say to the milk? What's up, dude? That's an ordu joke, buddy. Those who know ordu are black and hard-natured. Anyway. So, the ordama say here that not only the Prophet ﷺ received the message, but was given the greatest openings of its meanings. Okay? So, the Prophet ﷺ is receiving the Qur'an ala al bihi upon his heart, but he's also having his sorrow expanded with its meanings. He's receiving the Qur'an, and he's the authority of the Qur'an in explaining the Qur'an. This is what the ordama say. Imam Sayyidi says, bin nabubati bohaidiha. Explaining his nabubah is prophecy, and other things as well. Yes, sir? And a quick question. So, the verse is not related to the Islam and what happened with the story of him going to would you read it? Not in his chest and all that. Yeah, we're talking about that, insha'Allah. Even Hathir doesn't mention that. He doesn't mention it. Some of the other ones don't mention it. We'll talk more about that in a minute. Insha'Allah. So, I'm Nashrach. So, the usual tattif, the word order in Arabic is very faril and masroor. You have the verb, then you have the subject, then you have the direct object after the verb. But here, Allah SWT does not say al-amnashrach, sal-taraqah, that's the kind of normal word order. The prepositional phrase, the jar madroor, should come at the end. That's kind of standard, modern standard Arabic. Allah SWT, however, he brings the prepositional phrase forward mu'addam, laka, sal-taraqah. And he delays the mafribi. He delays the direct object. We'll talk about that. So, laka, al-amnashrach, did we not expand? Did we not dilate? Did we not explain laka for you? Laka means for you. And he wrote on the side here, al-lamn is called al-lam-t'adil, al-lamn of purpose, right? For you, because of you, for your sake. Did we not explain for your sake? This is a better translation. I brought two translations here in English. One is the famous Yusuf Ali, and there's a new one here, Ahmad Zaki, Ahmad, was an Asfali scholar, a very good translation, if you're interested. He's called the Glorious Quran, by Dr. Ahmad Zaki-Hammad, a scholar at Asfali University. And I forgot to mention last time as well, there's a beautiful Tafsir of the Quran that's been totally translated into a beautiful translation by the original was done by Mawlana Mufti, Al-Habed Al-Shafiri, he's from Pakistan. It was published at Dar al-Burlum. It's called, Ma'ali for the Quran. Ma'ali for the Quran. You can actually find it online. It's eight volumes. The entire hard copy, if you will, is in the center of Mawlana Masjid. You want to look at it, but don't remove books from the library. You can just look at it, put it back, take notes, even make a photocopy. Mawlana Mufti, please. Copy, record, drinkings. Ma'ali for the Quran, if you're interested, it's a very good English translation of a Tafsir. Anyway, so what does this mean then? What is the significance of bringing Dadaqa before the object? The prepositional phrase before the direct object is that it's more personal. It's more personal. It denotes Qurb al-Mahabah, nearness, proximity of the Prophet, sallallahu alayhi wa sallam, to Allah subhanahu wa ta'ala. This is the significance of it. It denotes the Maqam of the Prophet, sallallahu alayhi wa sallam. It also, according to the Quran, it creates shawq, or tashweeq in the listener. What is tashweeq? Anticipation or longing or suspense for the direct object. This is why we should recite the Quran slowly. Right? The Prophet sallallahu alayhi wa sallam will recite the Quran slowly. We're going to rush. The point isn't to get to the end. So people think we have to do five Qatim of Quran during Ramadan so we're going to what do you recite? That's Torah. Is this the New Testament? Again, you don't understand what you're saying. What's the point of that? It's when you listen ala l-nashraha laka, it's building anticipation. What? What was expanded? What was it? And then sallallahu alayhi wa sallam. And then you say, ah, that's the point of the structure. It's to create this tashweeq. Like one of my teachers said, it's like smelling the food but you don't know where it is. It hasn't come out yet. Right? You're in a restaurant and you're hungry. And you're just like, ah, the yani. Habli palawat. Whatever. Pizza. And then you're smelling it, you're starving but you don't see it. So you have that hunger. This is called tashweeq. Right? ala l-nashraha laka, satraha. Right? So this is the climax of the ayah. So this is called ita'latu. Ita'latu zikril mafrool. Delaying the mention of the direct object. Very common in the Quran. Ita'latu zikril mafrool. Delaying the mention of the object. Right? It's a rhetorical device in Bala'a. Bala'a means rhetoric. Advanced Arabic. Right? Quite common in the Quran. The other reason for doing this is for ihtisas to denote exclusivity that this is only for you ala l-nashraha laka, satraha. Did we not expand for you only your satraha, your chest? Right? So this is called ihtisas. Only for you and in a unique way because this expansion of the satraha is mentioned in other places in the Quran but not like this. Not in this type of special or exclusive way. So ala l-nashraha laka, satraha. Now, the question was is this a reference to the chest splitting of the prophet sallallahu alayhi sallam in the washing of his heart? This happened two or three times. Some of the urlama say it happened four times. Right? We know it definitely happened twice because remember when we have hadith that seem to contradict the urlama try to make what? What is it called? You have two hadith that are sound hadith and you have to make them work. You have to harmonize them. This is called al-jama. Al-jama. Right? So they say this happened at least twice in his life. Once when he was a child when he was with the Bani Sa'a and the man came and split his chest and they took out the hand of the shaitan that we talked about. And again, just before the isr'a later to isr'a his heart was washed. Some of the exigents do mention this. Khalil Abu Bakr bin al-Arabi and Imam al-Alusi say that this is not a reference to that and this is the dominant opinion that this shakh of the sadaw is not the same as the shakh of the sadaw. They're two different things. This shakh, this expansion is not the shakh. It's not the splitting. They're two different things. They say it's incorrect to correlate the expansion of the chest or the splitting of the chest. So this is not an expansion or splitting, if you will, that is haqeefi. It's not literal. It's a jaz. It's figurative. Okay? This is the dominant opinion. But some of the isr'a do mention that one of the meanings could be the actual physical haqeefi splitting of the chest of the Prophet sallallahu alayhi wa sallam given to Theodha mentioned it and other exigents as well. Wa-allahu alaikum. Now interesting here, there's ilti fat. What is ilti fat? Another rhetorical device which literally means sudden change. Sudden change in a person or sudden change in tents. Quite common in the Quran. Very confusing for people who don't know Arabic very well like the classical orientalists who know intermediate Arabic at best. So they can translate the Quran but then they say, why is this plural here and singular here and why is this first person and then we have third person who don't understand this ilti fat. But someone just familiar with Arabic poetry will understand the purpose of that. So in surah, the previous surah, which again is linked to this surah are going to be in the screw, Allah SWT is speaking the third person to the Prophet SAW. Wa-buha wa-l-lady i-la sa-jaama wa-l-da'aqa rabbuka wa-maqala. Your Lord. So Allah SWT is speaking third person to the Prophet SAW. But here in this surah, Allah SWT is speaking in one person. First person, have we not expanded for you have we not expanded because of you, your chest. So again, this denotes closeness to the Prophet SAW wa-l-lady i-la-lady sa-jaama. Of course, if you're familiar with other places in the Quran, there is a verse in surah Fahmah, ayah number 25 when Musa A.S. was at the Shajara. What was his famous du'a? Rabbishahli Saldari right? Rabbishahli Saldari is usually translated as my Lord, expand for me my chest. What does that mean? According to the Ulama, give me openings in this affair increasing in meanings, increasing in meanings so that I may have comfort or certitude or courage. So the Ulama mentioned here, Musa A.S. he had a talab, he had a request from Allah SWT to give him this type of openings, these meanings whereas Allah SWT gave this to the Prophet SAW without any type of request from Allah SWT Allah SWT gave it to him. There's another verse in the Quran in surah An-Nam, surah number 6, ayah number 125 Allah SWT says if Allah wants to guide somebody if Allah wants to guide somebody he will expand his chest with Islam right? So Imam Al-Tustari, he says based on this ayah in surah An-Nam, ayah number 125 and he says if Allah wants to guide somebody he will expand his chest with Islam ayah number 125 and this surah, he says there's actually shahrain there's two types there's two types of expansion of the chest the first is when someone first becomes Muslim when somebody first becomes Muslim Allah SWT will expand that person's chest and give that person Islam the second type of shahri of Imam Al-Tustari during his progression or her progression is given certain divine history and climbs levels ahwal and maqamad and manazen the purpose of which is to draw near to Allah SWT and to increase in love for Allah SWT the ulamah mentioned also that Allah SWT did not say that we not extend for you your heart, your qalb it's a sada they say because the qalb actually receives the Quran while the sada understands the meanings of the Quran the qalb is actually receiving the Quran while the sada the chest as it were is understanding the meanings of the Quran the sada must be expanded because the Quran is weighty we will reveal to you a weighty word if this Quran was revealed upon a mountain you would have seen a crumble the Quran is weighty the Prophet SAW had to be expanded there is a verse in Surah Hud the Quran is weighty the Prophet SAW is sada had to be expanded Allahu Akbar there is a verse in Surah Hud which means have Istiqama be upright as you are commanded as you have been commanded the Prophet SAW said this verse turned some of my beard hair gray the very weighty verse sort of and it is sister we are weighty we are weighty we are weighty we are weighty the Prophet SAW he did not have a lot of gray hair a few I counted 17 on his temples not like me basically 90% but his constitution is perfect so even in his 60's just a few gray hair the Prophet SAW actually went here he was looking at the Prophet SAW he wanted to know about the Prophet the Prophet SAW so meanings were given to the Prophet SAW in order to understand the revelation no human being understands the Quran better than the Prophet SAW the Quran revealed upon his heart upon his Sada the meanings were open for the Prophet SAW and when you know the meanings of things you have confidence you have certainty when I was a kid I did this book report I didn't read the book I just kind of read the back of the book and I didn't know what I was saying but I sort of summarized the back so it seemed like I know what I was doing like what I'm doing is I read the back of the book and then the teacher said well what do you elaborate on this I was like in 3rd grade it was very embarrassing but if I knew more about the book I had more insight to the meanings of certain things and it increases your courage your certitude right you have confidence so this is the meaning of the dua of Musa A.S in other words give me meanings of what I'm doing so that I can increase in my confidence because he has to go he was a powerful man on earth at the time that's your arm okay so that's verse one any questions on verse one verse one to the one let's go to verse two so again right again I was trying to I don't know and means to put on something right to remove and it still applies here this is part of the rhetorical question interrogatives did we not expand for you your chest and in parentheses did we not remove from you your wisdom your burden Right? We'll talk about this, insha'Allah. And this verse is actually grammatically connected to verse number three. You can actually think of two and three as being almost the same verse, but it doesn't matter if they split it out. No problem. The verse numbers actually came much later in history. So what is this wisdom? وَوَدَعْنَ عَنْكَ وِسْرَمْ Did we not remove from you this your burden? So a wisdom is اِنْخَمَلْ شَدِيدْ A great burden, a great weight. The difference between a wisdom and a haman. حَمَلْ is something that can be carried from حَمَلَة, to carry. But a wisdom is something that is just about to break you. You can barely carry it to the point where it's trying to crush you. It's called a wisdom. And in the Quran also, wisdom is used synonymously for sin, a sin. وَلَا تَعْسِلُوا عَزِلَتُ الْوَسْرَمْ وِسْرَمْ وِخَرَمْ Right? That no one can bear the sins of another person. No one can bear the burdens in this context. The sins of another person. And then we have اَنْقَبَاءَ. We'll talk more about how this relates to the Prophet ﷺ. Is the Prophet capable of sinning? What about me? Where did they end up? What does that actually mean? What does that entail? We'll talk about that in Sha Allah the Almighty. And then we have اَنْقَبَاءَ. This is from نَقَبَاءَ, which means to break, to destroy, or to abolish. Like to break a contract, to break a bone. This is a positive form, form before in Arabic, اَنْقَبَاءَ, which means to crack in the column. So, it's a very graphic metaphor. If I stack bricks on this table, right? And the table starts to what? Make this sound? Cracking, I can't make it to the classic table. It starts to crack. This is called in the column cracking because of a weight up on it, right? Or if I do this with my fingers, you know like this, you can plug your ears. There you go. Which you shouldn't do by the way. By the way, doing this is the proof of the prayer. People do it all the time, including myself. If people get up, they have to. They have to every single time. After this, I just have to crack their knees. And then it starts to crack. So, try to resist the urge. I'm speaking primarily to myself. This is called in the column cracking.  And you're just about to fall. You're just about to fall. This is the image that's given here in the Quran. So, this is called Majaz Akli. It's Majaz Akli, which is a metaphor because what is a wisdom? Can a wisdom physically do that to someone's back? No, because a wisdom is not something tangible. It's not concrete, right? So, the point here is to demonstrate the burden of the Prophet ﷺ was really weighty. When he first received the revelation, it was weighty upon him ﷺ. To the point how can you describe the weightiness of the message? The burden of the da'wah. How can you put it into a metaphor?  This is how we felt. So, Allah alaihi wa s-salam. So, then what is this wisdom? What is the burden? So, do you know what I say? This is a burden that is caused for a need for answers. A need for answers. He was searching. Remember, this surah, again, is related to the previous surah. And you were, this does not mean that the Prophet ﷺ was astray, or he was worshiping idols, or because what Allah means is related to that. But that's not what it means according to the Qur'an. According to the Ijma'ah of the exegesis. Allah means that he was searching for something. He's searching for something. So, he's searching for answers, and this greatly weighed him down to Allah alaihi wa s-salam. To the point where he lost interest in the tijab. He lost interest in business. He would go to the jab'ah for days on end. He was deeply contemplated in his nature, to Allah alaihi wa s-salam. He was deeply contemplated. If you saw the Prophet ﷺ in his solitude, you would think he was, it says that you would think that he was breathing, but he was just deeply contemplated. People don't think anymore, they have to plug into something. But he was like that, so Allah alaihi wa s-salam. A lot of tafgir, a lot of tadabbun of things. This is how he was before the Qur'an, before the revelation actually came to him. But he has no answers. So this was seen as a great burden upon him. Someone who was so inquisitive, someone who wants to help people, someone who's so compassionate, but doesn't know how to go about doing it. How does he do it? It was a great burden upon him. Almost broke his back. So this is one of the meanings of wisdom. A great burden. A need for theological truth. A need for theological answers. So he needs guidance theologically. But also he has a desire for social reform. Social reform. How much did the oppression of women hurt him? So Allah alaihi wa s-salam. Because he says he loves women. And he doesn't mean anything sensual about it. So he was sensious in that state. He loves the feminine attributes that he had himself. So Allah alaihi wa s-salam. For the very waqf of ad-dagh, killing children. How much did this affect him? So Allah alaihi wa s-salam. This was the wisdom on his back. Also the relief of revelation after the fatra. Now we talked about, but we didn't talk about the surah. This was a family night or something. We did a tafsir of ad-duhah. And the revelation stopped. And you know what Suyuti says? 15 days. That this stopped in 15 days. And the washri keem were making fun of the Prophet s-salallahu alaihi wa s-salam. And they said, In the rabbabu wa daghu wa qadaabu. Apparently his Lord has forsaken him and is angry with him. So this, these types of insults affected him greatly. Sallallahu alaihi wa s-salam. And this was like a wisdom on his back. Allah alaihi wa s-salam says. Wa laqad ad-daghnaa mu. Anna bu. Surah Hijab. Apparently we know that what they say constricts your heart. The tafsir is that his words were affecting him. Sallallahu alaihi wa s-salam. Even though Allah alaihi wa s-salam says, Wa laqad ad-daghnaa mu. And we talked about this verse last week. This explains what? Wa inna ka la ala qulubin abin. Remember the first level of tafsir? The Rewire. Right? Tafsir by transmission. The best type of transmission is Quran. Tafsir of the Quran. Beel of the Quran. Beel of the Quran. What does wa inna ka la ala qulubin abin mean? It means that verse. Khud al-afwa. Wa al-mur. Be la'uf. Wa al-a'li. And in jahaneen. Call tightly to forgiveness. Order towards the good. And don't worry about these jahaneen. Don't let them affect you.    They're trying to hurt you. Just turn away from them. Don't worry about it. Because it affected the Prophet sallallahu alaihi wa s-salam. Because he had great concern for people. The more concerned you have for people, the more they rebel against you, the more it's going to hurt you.  You don't care how they react to you. I don't care. But if he has concern and love for people, which he did, sallallahu alaihi wa s-salam, inna ka laa tahti man ahtaht. You cannot guide all those whom you love. Allah is telling him, you can't do that. So this is an aspect of the wisdom that there was a burden on his back because his people are making fun of him because of the break in the revelation. And finally, the burden of guidance for all of humanity is upon him because he is the last messenger to the burden of da'wah. Allah swt again consoles the messenger sallallahu alaihi wa s-salam that your job is to deliver the message. Okay? Your job is to deliver the message. And it's up to Allah swt to guide. And it's not upon you. It's not getting wajib. It's not wajib upon you to guide them. Allah guides whom He will. The consolation to the Prophet sallallahu alaihi wa s-salam. Notify. Bring the message to the people what has been revealed to you. That's what you have to tell the people. Tabligh. This is one of the... If you study theology, prophetology, nabwah, there are four things that are wajib upon every prophet. One of them is tabligh. That if Allah swt commands a prophet to say something or do something, he has to do it. He cannot keep it back. It's what keeps man, to keep something back is mustahil. It's impossible for a prophet to do. That's his job. That's his primary vocation is to give tabligh on the Qur'an and explain the Qur'an. And if they don't believe, don't let that hurt you. But it did hurt him, sallallahu alaihi wa s-salam. It's such a compassionate part. Right? Sala'a ala binan. What is the verse? Ka'a. Sala'a ala binan. Sala'a ala binan. Sala'a ala binan. Sala'a ala binan. Sala'a ala binan. Sala'a ala binan. Yes. You're almost killing yourself with grief over them. Sala'a ala binan. Sala'a ala binan. Sala'a ala binan. That's what I can have to talk about. I have to review them. Age. Age to know these ayahs. So Allah Subhanahu Wa Ta'ala says in this ayah that you're almost killing yourself with grief because of their rejection of the message. This is how much concern he had. Sala'a ala wa s-salam. The ulamas also mentioned something interesting. They say also part of the wisdom we'll start with still talking about this one word. Well, what is this wisdom? What is this burden? They say also the burden or the thought of his minor sins before the paratha bothered him. And these are not sins as we know them. Remember according to the jubhurt of the ulamas, the prophet Sala'a ala ala s-salam is incapable of performing any type of major sin or what would be a major sin even though there's no sharia because he is establishing a reputation. Right? He has pre-prophetic miracles called dirhats. And Allah subhanahu wa ta'ala appeals to his character before the paratha. Right? Taqad لبثتوا فيك القرور من قبريه Right? Say to them, I have lived an entire lifetime before this. In other words, look at my reputation. I don't do these things. I've never done these things. And I was a sadiq al-ameen. Right? So the nature of this of a sin of the prophet Sala'a ala s-salam is a sin in the maqam. The higher a person has in a station with God, the more is expected of that person. So it becomes as if it's a sin. The more knowledge you have, the more is expected of you. Right? So I know some brothers that are going through major tribulation. Major tribulation, like I've never seen type of tribulation. And they've been, they've memorized the Qur'an and they pray to Hajj every night. Right? And then they stop doing that. They stop reviewing the Qur'an. They stop praying to Hajj. So why is this all happening to me? Because more is expected from you. Right? So they're going to say, Hassanat al-Aqrar, Sayyiat al-Mukam ad-din. The good deeds of the righteous are the sins of the most righteous. So a sin in the maqam. Right? So for example, some of you are going to say that it's a sin for a prophet to do something mubah. What is mubah? Simply means permissible. It's not a sin and it's not virtuous. It's just permissible. Some of you are going to say it's impossible for a prophet to do something mubah because a prophet is expected always to be virtuous. If we do something mubah, we say Alhamdulillah. Why? It's perfect to do something maqru or haram. Right? So that's good for us to do something mubah. But the ulamas also say if you keep doing things that are permissible, they could add up to things, they could add up to a waste of time. For example, you're watching a halam TV show and then you say that it's mubah but then you watch another one and another one and another one and all of this. Osser time. It's delayed a little bit. That's alay. That becomes maqru, maybe haram, if you missed a prayer. Right? So more is expected from the prophets of Allah. He said that the ulamas mentioned the seerah at one time, the prophet was a very young man. He heard some of the Shabbat having a party heard some music and was probably drinking and I don't think they were checking IDs back then. And, you know, it's for volunteer and mixing of the genders. So he had curiosity. I want to see what's going on over there. He takes one step and he falls down because Allah swt did not want him exposed to anything like that. He was just curious. Just want to see what's going on. Right? He said that he woke up and the sun was shining on my back. The sun woke me up. He slept the whole night. He missed the entire thing. This little party that the Shabaabur had. Right? So things like this. Imam Sayyidi says in order that Allah swt may forgive your done from the past. Your sins of the past. Remember, the sin of a prophet is different than our sins. The sin of a prophet mentioned this many times. Again, if you study theology, the sin of a prophet is leaving an act of great virtue for an act of lesser virtue. This is the sin of a prophet. Leave an act of great virtue for an act of lesser virtue. What is our sin? adultery, murder, rely, kill. That's the sin of us. But the sin of a prophet, the done of a prophet, is leaving an act of great virtue for an act of lesser virtue. The prophets are maximum. So then what is the prophet sallallahu alayhi sallam? Ask forgiveness. He asks forgiveness, he says, 70 times a day. This is primarily after the salat. After the prayer. Why? Because of his inability to praise Allah as he should be praised. This is what he's making trouble with. Because of his inability, he says which basically means that glory be to you. How can I praise you as you have praised yourself? This is why he's making a stiff law. Why does a man who is ma'asun say sallallahu alayhi sallam? Because he's unable to praise Allah. He's unable to praise Allah as Allah praised himself. This is why he's making a stiff law. Why do we make a stiff law? To rely, and cheat, kill, and make liba, all of these types of things. These things are impossible for prophets. Okay? And also, only the prophets sallallahu alayhi sallam knew his transgressions were completely forgiven. No other prophet do this. This is why, according to the Hadith Shaita'a, when they go to different prophets who are also ma'asun, they don't have a guarantee. There's a little bit of fear. Nafsih, nafsih. I don't want to go to somebody else. Wara'isa alayhi sallam. Nafsih, nafsih. Ruh Allah. Nafsih, nafsih. Wara'ahman. I am Allah. This is what he said. I am for this. And he intercedes. He has the ma'am of Mahbub. The station of the intercession. Also, the Ruh Allah mentioned something here. They say, Wizlak also includes the sins of the ummah. The sins of the ummah. His ummah. Sitting, bothered him. Sallallahu alayhi sallam. Because he was always thinking of the ummah. Right? There's a connection, special connection between the prophets sallallahu alayhi sallam and his ummah. He has a special connection with us. So we need to have a special connection with him. Right? When he said, for example, I wish I could have seen my brothers. Ms. Sahaba said, aren't we your brothers? Yeah. But no, he said, no, you're my companions. Right? Who are my brothers? Those who come after me who haven't seen me. Right? Yes, that's a special connection with us. Allah subhanahu wa ta'ala he consoles the prophets sallallahu alayhi sallam. My channel, you are at the point where Allah will not punish them while you are amongst them. Wa ba'a khanu Allah wu'at liba hu wa hu'un yasat firun. Allah will not punish them while they're making a step forward. So the prophet is not amongst us. Then we make a step forward. So the prophet sallallahu alayhi sallam was thinking about the ummah quite regular. The hadith of Aisha also indicates the prophet sallallahu alayhi sallam was reciting all night to a steeper sallam. One aya from the end of al-Mahya will interact with them in the ummah ibadu or in the tawfirah in the qa'ada as-izu khaki. If you forgive them, they are your slaves. But if you I'm sorry, if you punish them then they're your slaves. But if you forgive them, you are great and wise. This one aya he would repeat the entire night. Allah sallallahu alayhi sallam. And then she said he collapsed in the Sajda Ummati Ummati. This is how he's thinking about this ummah. The whole night thinking about you and me. So he has that special connection to thinking about the sins of this ummah was being burdened on his back sallallahu alayhi sallam. But of course you have the one hadith and there's weakness in the hadith it's in the hadith of the Tawfirah of Sumaqandi where the prophet sallallahu alayhi sallam he beyond the Sitalat he says that T'ahiyatul Lillahi wa sallawatu wa lillahi right people we say all these people prayer Allah responds as-salamu alayka ayuhande minyu wa rahmatullahi wa barakatuh What's the next line? As-salamu alayna who's na the ummah this is the prophet's response to what Allah said peace be upon us and the righteous servant of God sallallahu alayna the Sahaba wa ibadullah sallain the ummah according to the muhadith of this hadith there's a weakness in the hadith but the ummah generally report the hadith is being true and it's meaning so part of the wisdom then being taken off his back is the intercession the shafa'ah and again this goes back to the previous surah when Allah sallallahu alayna wa ibadullah wa ibadullah soon will your Lord gift you something you're Allah there's a difference between wa'aba and Allah they all mean to give but there's subtle differences you're gift to someone because they deserve it they have some meritorious quality and you can never take it back it's a gift and so immediately you'll be pleased and according to Imam Suyuti when this verse was revealed to the prophet sallallahu alayna he said I will never be pleased while one person to my ummah isn't a fire so the meaning of the ayah then according to the rana'a is what is this thing that Allah will give to the prophet sallallahu alayna the shafa'ah nebs surah wa wada'ana anka wisra part of this wizard that almost broke his back sallallahu alayna is thinking about the sins of the ummah that eventually there will be a shafa'ah of the prophet sallallahu alayna alayna sallallahu alayna we have to move quickly I think we're out of time we have to stop now we have to move quickly al-lady so you mentioned that and did we and did we not remove your burden which was breaking your back anka breaking your back in majan and akali this is a metaphor to demonstrate how a burdensome this wizard actually was with the prophet sallallahu alayna wa wada'ana laka think about you on this verse wa nafa'ana laka bikrak imamat tabari ibn kathir in imamat al-lusi they mentioned they all mentioned a hadith abu saqiq al-khudri randilat al-'abud which jabir al-alayhi sallam came to the prophet sallallahu alayhi sallam ya'rahmud mullah and says your lord says do you know how I elevated your mention keet al-rafa'at wa dithra do you know how I elevated your mention in the prophet sallallahu alayna and jabir al-alayhi sallam calling Allah subhanahu wa ta'ala saad ibad lukirtu lukirtan na'i that whenever I mention you are mentioned whenever I mention you are mentioned imam sallallahu alayhi sallam because tuthka ma'atikri al-'aban wa d'qama wa d'shahud wa lkhutba wa dhariha that you are mentioned with me in the imam the iqama for prayer the d'shahud in the prayer whenever I sateed give the khutba your mention and other things as well ja'ala ismubu makruna ismillah Allah made his name next to the name of Allah subhanahu wa ta'ala this is one of the meanings of here we have the same type of construction as al-anashrah al-laka al-satrak al-fa'ana al-laka again that's brought forward right exclusively for you in a way that's special for you and then we have a delay again we have a delay of the direct object so again it creates this shukh this tashweek this hunger this anticipation what did he raise al-fa'ana your name your mention there's many things that we need to first thing to say about this ayah it's the most popular name in the world the name of the prophet saallam muhammad is the most popular name in the world fakhra lila rasi says ismubu makruna al-arash the name of the prophet saallam is written upon the throne the divine throne of Allah subhanahu wa ta'ala the prophet saallam is there Imam al-bayqawi he mentioned something he says this means the obedience of Allah is the same as the prophet's obedience his obedience with the capital H is the same as his obedience with the lower case H the obedience is the same and imam al-samakhshari he also mentions this as well and this is based on ayat in the Quran mayu tiyamur rasoolah wa qatata Allah whoever obeys the messenger obeys Allah whoever obeys the messenger obeys Allah the prophet saallam said he said whoever obeys me obeys Allah subhanahu wa ta'ala Imam al-bayqawi mentions the verse in the Quran wa Allah wa rasoolahu wa haqqu Allah is messenger it is more befitting that she please him who he didn't say who ma it's singular and imam qurtobi says here the singular pronoun is used to demonstrate a very personal relationship between Allah subhanahu wa ta'ala and the prophet saallam this is surah tawba ayat in verse 62 wa Allah wa rasoolahu Allah is messenger a haqqu wa haqqu wa rdu it is more befitting that she please him not him singular because obedience to the messenger is the same as obedience to Allah you cannot obey Allah and disobey the messenger nor vice versa it's the same obedience this is one of the meanings of wa raqqa'ana la kafikra wa la ma'ala imam qurtobi also mentions all what the prophets knew about him saallam all of the prophets he's mentioned in all of the books of the prophets and this is something that you want to take my comparative religion class we talk about Allah and then also he mentions he's called in the Quran by al-qab by titles Allah swt first in the prophet saallam by his title very rarely as Allah mentioned the first name of the prophet saallam in the Quran and never does Allah swt directly address him by his first name but above all Allah swt blesses the prophet saallam in the based on the ayah in Allah we pray on the prophet we pray on the prophet we pray on the prophet Allah swt he says blessings a piece upon the prophet saallam and the angels as well so it's not only the quantity but the quality of the dikka literally the name the dikka of the prophet is elevated because 24-7 somebody's making a man somebody's making a man but that aside Allah swt and the angels are pronouncing blessings a piece upon the prophet saallam okay so this ends the first part here the four rhetorical questions which Allah swt is using this rhetorical device to remind the prophet saallam of blessings from the past but in the Ma'a al-Rusri you saw this fat is called fat tafsiziyah meaning therefore based on what I just said therefore in the Ma'a al-Rusri you saw with the rusul what is a rusul it is a hardship therefore you should know this is really a promise this is a wa'a a promise because what's going on at the time of this surah there's a lot of hardship and the prophet saallam and the sahabah they know the hardship that's happening obviously so there's an al-Nan here right there's a definite article in the Ma'a al-Rusri al-Nan this al-Nan the al-Nan that is ahdiga according to the muhassaneen meaning that they know what it's referring to there's a reference that's known what is this hardship that Allah is talking about the prophet knows what it is and so does the sahabah it's very clear right so with this articular rusul there's a yussan there is an ease and this ease this word does not have an al-Nan there's no definite article which is this is the falling there's a wa'a with the last aya one of my teachers he explained it if you ever watch a boxing match they introduced the fighter he says in this corner the Italian stallion undefeated undefeated there's no and undefeated and why because it creates energy excitement it emphasizes it right that's what's what's going on here so Allah subhanahu wa ta'ala doesn't say but wa'a inna it's just straight inna hafato ki so why is it mentioned twice the urnama say one is for this life one yusuf is for this life and the next yusuf is for the next life there's an ease in this life and there's going to be ease in the next life others say the first yusuf is for the past the next one is for the future and some of them say this is interesting they say that there's toki luffee there's an emphasis that's luffee meaning it's pronounced in other words it's repeating the same thing twice almost verbatim out of comfort for the prophet so for example your child gets hurt you say it's okay it's okay it's okay you keep repeating it it's okay it's okay why do you do that right it's for comfort right so this is wa'a inna luffee this is what this is mentioned I promise are you going to do this I promise you mentioned it twice toki luffee this is called toki luffee when you actually repeat over again the same words that's verses five and six so that takes us to the end seven and eight now we have two commands so Allah Subh'anaHu Wa Ta'ala then says so therefore when you are free right famaqta means you're you have free time you're done with something famaqta this verse this verse means to stand or to pay pay something right to establish something so they're going to say here this means that when you're free from your da'ala during the day then pay yourself at night what does that mean pay yourself that means pray at night make yourself pay and pray at night as I said His greatest pleasure is the prayer so you can imagine during the day He's dealing with kufar with these jahveen making fun of him and he's probably thinking I wish it was night so I can go be with my Lord and pray Allah Subh'anaHu Wa Ta'ala says if I don't have work to do during the day when you're free from that then famaqta then pay yourself then stand yourself up and pray qiyamu l-layl qiyam was his refueling so l-layl said that for us our refueling is doing God knows what and even unwind by doing x, y, and z his unwinding his refueling was the actual prayer is where he gets his strength from so part of the meaning is that your job is never done you must keep going right so one of my teachers at one time they were studying something and then they stopped they took a break the teacher walked in they followed the famaqta when you're free do something else in other words do something else they'll just relax now start writing it now make it bigger do something else they'll just relax and do nothing the Prophet said he would never do nothing always doing something even if he's thinking contemplating right again not so far the verb is transitive which means what it needs a direct object but if you notice here there's no direct object that is the famaqta when you're free then labor or do or pay or however you want to translate that do something do what do right there's no what will be it's called tawassur fil ma'ana expansion of the meaning quite common in the Quran where Allah SWT will leave off the direct object you'll leave off the right in order to get the listener to think about what it might be or in order for the listener to fill in the blank whatever it is that's virtuous you can fill it in and do that tawassur fil ma'ana expansion of the meaning and in verse 8 wa ila alam bi ka'farah and to your Lord be lovingly devoted be devoted so raqiba to ask to desire to wish along with hope most of you he says that this means to beg, to implore to supplicate deeply so they say here wa ila alam faraqta faraqsa when you're done with your da'wah during the day beg yourself and pray and then when you're done with that turn in supplication wa ila alam bi ka'farah make dua the other word make da'wah and you pray and you make dua word da'wah dua word da'wah dua this is the command of Allah swt out of here and in another qada it says wa ila alam bi ka'farah another way of reading the ayah which would make it causative in that case it means and towards your Lord give others hope or and towards your Lord command them to make dua so there's a difference in reading here both meanings are sound any questions or comments I know I'm going to break them hopefully that was coherent you guys get anything out of here Q. is it also kind of a way to happen that we're addressing it that way? Yeah, yeah, exactly so, yeah, the Allah do mention that that the Prophet SAW and also Hussain SAW because he was sort of unsure what his mission entailed in the Torah I told you he tried to get out of the Torah version of that story you know, fix somebody else I'm this and I'm that no, I can't do this and he said this long argument he has, right that's in the Torah but in the story in the Quran I'm a rubbish Fahdi Sadri is because he wanted more ma'ad, more meanings as to what his mission entailed and how he consoled his heart as he saw it as something so difficult he felt constriction in his heart so when you have more meanings then you can feel your heart ease, it expands that knowledge, right the sign of a heart that's ma'shur is a person who has knowledge of being the sign of a heart that's been expanded someone who has knowledge will expand over that's why in the Quran everyone should know the du'a it's very very short beautiful du'a and you can make it plural how do you say what he said in the Quran plural from the zidna zidna, good that's the word people going through depression tightness of constriction a lot of times they leave the Quran, they leave learning because they think a lot they go through something like they eat or something, right they watch some operas like that, no the remedy for that is the Quran the Quran says itself this is a shifa ni'mat is sudur this is a shifa this is a healing for whatever is in the heart in the sudur so you want your son to be expanded go back to the Quran and you feel better, you'll see it you feel depressed just read the surah from the Quran read the translation exam, feel better


I've been playing by the rules way too long this is it's getting to a point of ridiculousness that I'm somehow responsible for the whole world around me and I'm simply not and I'm unwilling to be. We need to bend the curve. California Governor Gavin Newsom has imposed some of the most stringent COVID-19 restrictions in America and some Golden State residents are starting to revolt. The dictatorial attitude toward California residents while dining in luxury, traveling, keeping his business open and sending his kids to in-person private schools is very telling about his attitude toward California residents and it is extremely hypocritical.  Riverside County Sheriff Chad Bianco released this video announcing that his department wouldn't be enforcing the governor's order. Sheriffs in Los Angeles County, El Dorado County, Orange County and even the governor's home of Sacramento County have also said they will not enforce aspects of the lockdown order. Bianco says county sheriffs are acting within their legal authority. We're constitutional officers. Some of the sheriffs believe that it's a constitutional violation. We don't answer to abortive supervisors. We don't answer to a governor or to a city council. We answer to the entire two and a half million people of our county. Do you worry that there is any sort of legal action that can be taken against the department for following a governor's orders? There's not. We don't have to arrest just because there is a law. On December 3rd, Newsom's stay-at-home order barred in-person dining of any kind at restaurants where hospital ICU capacity has fallen below 15% as it has in four of five California regions. But there's no evidence that the shutdown has stemmed the growth in cases, hospital admissions or fatalities. Several restaurants in Riverside County are defying the ban, including Marla's Cosina and Cantina in the city of Beaumont. At this point, with this shutdown, we really have just kind of decided, listen, I don't know how much more we can bend. You don't like it, don't come. The Cantina started only accepting takeout orders for one week in March. The owner, Diego Rose, says never again. I can't open up for just to goes. I would be losing every day. At that point you have to make a decision.  California's order to stop outdoor dining has generated outrage, controversy and legal challenges. A county judge invalidated LA ban on the ground that there's a lack of scientific evidence to justify it. Rose is even permitting his customers to dine inside, though he's spaced out the tables and installed extra ventilation. He also spent about $35,000 converting an indoor space into an open-air patio and keeps the restaurant doors open whenever possible. We have every option your little heart could desire.     I'm not the world's keeper. He says he's received visits from the health department, alcohol and beverage control and angry citizens over the past several months and faced threats of fines for his patio not being COVID compliant, but he remains committed to staying open and was emboldened by Sheriff Bianco's public statements. To put himself out there for the scrutiny has definitely I think transcended the strength needed for business people in all kinds of different capacities right now to say, hey listen, my sheriff has my back. But California is reaching record levels of COVID infections and a new more easily transmissible strain has appeared in the state and in several California counties hospitals are completely out of ICU capacity. What do you say to people who look at that situation and argue you're creating a more dangerous situation by failing to discourage the spread of COVID? Making someone wear a mask or close their business that has absolutely nothing to do with someone that is overweight, diabetic, unhealthy, heart-wise, possibly cancer going through treatments with a weak immune system, them going out into public and putting themselves at risk, that wasn't my fault. It had nothing to do with me. It had nothing to do with any other sheriff in the state. But no one wants to take personal responsibility. It's better if you blame someone else. There's little evidence that in-person dining, particularly outdoors, is a major source of COVID spread. A fact the state's health director appeared to admit on a recent Zoom call. The decision to include, among other sectors, outdoor dining really has to do with the goal of trying to keep people at home, not a comment on the relative safety of outdoor dining. Research out of New York City found that 74% of COVID spread happens in households. Rose, who once worked as an emergency room nurse, says that the responsibility for stopping the spread of COVID to the vulnerable doesn't rest with law enforcement or business owners. Every individual has to keep and maintain the amount of risk they're willing to assume, and that's inherent to the individual. California's stay-at-home order prohibiting restaurants and counties with available ICU capacity below 15% remains in effect. A judge in San Diego County ruled that restaurants there can remain open, pending a ruling in an ongoing lawsuit, and San Bernardino County has filed suit against the governor in the state's Supreme Court to keep its businesses open. Rose says he hopes more restaurants continue to ignore the order and reopen. I'm not worried about my business as much as I'm worried about my country. If I have nothing to open back up to, what's the point again? Freedom first, our choices are first, your choices are first, and I hope more and more people get on that kind of a bandwagon to protect each other's rights. We have to, we have to do something.


Good job, honey. This job, right? Yeah! So instead of Starbucks, they're doing this. Now we're harmonizing, okay. Yeah, like my driving teacher back in high school, he asked me and my partner father of us have a hard time telling our lessoner, right? Cause he's dealt with it so many times. Like students don't know their lessoner, right? I think it's more common than people actually talk about. I don't understand. It's like, here's left, here's your right. Like, left is the L, it's for left. Right is then it's right.  Cause my wife here, I'll be like, we'll be driving, I'll be like, Sarah, where do I go? She goes left and I'm like, okay, left. But she really is saying go to the right. So now I just point and he makes fun of me. Right now we are in the Johnny Q studio and I got my sister-in-laws organizing some of these pieces because tonight on my TikTok live at 7 p.m. CSTM having a huge giveaway because I gotta get these out and I'm gonna make new ones. So if you're already seeing this, hopefully you can hop on the TikTok live I'll be on for a few hours. But I'm pumped. We're gonna get these organized. Not only did Sarah buy one gallon of sweet tea. Do you like my jugs? No much. Please don't, please don't put that in. She bought two jugs and then she comes home with this and I'm like, this is sweet tea when she literally bought this. Sarah Q, ladies and gentlemen, Sarah Q. Now we're gonna play Among Us as an entire group. Every single time we've played she always gang up on me and hopefully this time they don't. So I'm in the corner because I don't want anybody to watch my screen. Carly is gonna record her screen so is Abbie gonna record her screen and Sarah's recording her screen so you guys can see what we're doing and what's going on. As you can see, Sarah's got like a little murder mask and I got the bat. Wait, who's Joe Suc? Joe Suc has Caitlyn. Caitlyn's got the Elvis hair.  I died. I knew it. Wait, who was the imposter? It was Carly again? She was waiting for people to stay behind so that she could get a kill. So I'm voting Carly. Wait, why would you do Sarah?  Sarah was the imposter. Why do you think I went like this? Literally I was in the room, I was like, hi babe. And then Sarah literally just kills me.  So thanks, Sarah. I love you. All right guys, thanks so much for watching. I'll catch you next time in the Johnny Q vlog. Peace.