ive you To the point that you are content And here Allah is telling the Prophet Salam At the very beginning of his mission Showing him that These are things that are Waiting for you to come They lie and wait for you In your future You will have a great future And the akhirah is much better For you than this present life So he's telling his Prophet In the very beginning of his prophecy That this will happen And that will happen But now at the end I've already given you Kelfa I've already given it to you And the Prophet Salam knows That he has it He knows that Kelfa has already been given to it Because it's decreed for him And also he saw Kelfa in the Na'raj He saw that in the Na'raj So it has that That historical aspect as well That I've already given it to you Now Okay So you have Diverting the attention Between the Na'raj And the verb So a Na'raj is used and then a verb Those who Who give Those who give In prosperity and adversity Who restrain their rage And who pardon people And Allah loves those Who imbue with beauty their deeds So who give And I put in red here The verb They give Prosperity and adversity And here I haven't read The Who And those who Restrain their rage And those who Pardon people So you go from the verb To a Na'raj and another Na'raj Verb switches to a Na'raj And what's going on here Why is the verb used In the first one And Na'raj are used in the second and third What do you think is going on Yeah Those who give Those who give In prosperity and adversity And there's an alif lam there And there's an alif lam here Which means you're dealing with nouns These are nouns But here this is a present tense verb So you go from a present tense verb To two active participles Nouns Why the switch between verb and then to noun Why isn't it This could have been an Na'fiakon With an alif lam Or this could have been Ya'afon It could have been verbs It could have been nouns all across But why have a verb in the beginning That switches to a noun in the end The verb is also time dependent There are two times given Which is adversity And prosperity The verb actually links up to that The verb is bound by time Whereas nouns are intrinsic quality Of people So those two actually are continuous That's what they are So they are by nature Inbuilt Restraining their rate Inbuilt by new people Beautiful, beautiful So the verb here alif lam Has to do with time In prosperity and adversity They're unified and it's continuous It's constant They're constantly They're constantly giving Constantly, all the time They're just giving, giving, giving Whether they have or they don't have Even when they don't have, they're giving And so Allah gives them And then they don't have anymore So they keep giving and then Allah gives them again And so they give That's what they do, is that they give And they give and they give Prosperity and adversity But on us this deals more with the states Of their hearts Because they're not constantly forgiven They're not constantly Suppressing their anger You see what I'm saying? They're occasionally forgiving And occasionally suppressing their anger Because people are not wronging them all the time I don't care who your enemy is They're not constantly wronging you If somebody's wronging you at work It's not all the time If someone's If someone's arguing with you at home They're not arguing with you 24-7 Usually So it's more a state in the heart That they are predisposed To suppressing their anger whenever anger lurks And they're predisposed To forgiving and pardoning others Whenever they are wronged And it's more a state in the heart It's a state of their being In the world How they are in the world is that The Netherlands toward people It's how they are, it's who they are And they are that way Whether or not people are there Because you don't have to be You don't have to have You don't have to To have someone wronging you To be a person of a forgiving nature You see what I'm saying? You don't have to be a person Who constantly You don't have to You don't have to have Be constantly provoked In order for you to be the type of person Who finds it easy to suppress their anger You can be that way in your being Without the provocation And without the wrongdoing You see what I'm saying? And by way of analogy And Allah transcends every analogy He doesn't have He doesn't have He doesn't have a creator That he is Khalid before he even created Right? He is an Khalid before he even created Right? So he is the creator Before there was ever a creation You see what I'm saying? So that's more, now we're talking about It's more talking about a state of being In the heart Whether or not the circumstance plays itself out Where I'll actually have to suppress My anger or forgive The person But the yunfe gun is something That's an action Of the limb That I'm constantly giving In time and in place Does this make sense? Could it also be that But it's more difficult To suppress anger And to forgive people So maybe they are being highlighted By using it now But is it really easy to give In times of Prosperity and adversity Is that easy for people? Not so sure Yeah It may be difficult to forgive I think it's difficult to forgive as well But the point about The ease in the hardship doesn't really hold Because in points of adversity It's very difficult to give In points of adversity I see where you're going But in points of adversity It's a great hardship So the movement from Verb to noun Based on ease and difficulty Is not there because in the verb There's great difficulty Still From there to now And then we have Diverting the attention To the fact that Are you guys doing okay? You guys need a stretch break? Yeah?   Whereas you could have stayed singular, singular, singular, plural, plural, plural, plural. But you go from singular to plural, right? Allah SWT says in the verse that we recited earlier خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى السَّمَرْهِمْ وَعَلَى أَمْصَارِ الْمُغِيْ شَالَى وَلَا مَعْضَابٌ عَظِيمْ Allah SWT has sealed their hearts and their hearing and over their eyes is a veil, theirs is a severe chastisement, right? So what's going on here? You have قُلُوبِهِمْ سَمَرْهِمْ عَبْصَارِهِمْ Right? So what's going on? قُلُوب means what? Hearts. سَمَ is hearing and then عَبْصَارْ is eyes. Hearts. Hearing. Eyes. Now imagine you were taking one of those third grade tests saying which of these words doesn't belong and all of that. Which one would you say? Hearts. Hearing. Eyes. Hearing. Hearing. Why doesn't it belong? It's singular. It's not plural. And it's also a sense. It's a faculty. And it's not what? It's not like an organ or a limb or something, right? So that's the difference, right? And it's singular or not. So the thing is in Arabic, we've got to be a little honest now, if you use the word بَصَرْ, what does بَصَرْ mean? Sight. What does سَمَ mean? Hearing. What is the word for eyes? Eye. It's a different word. It's not عَبْصَارْ. But once I say عَبْصَرْ, it goes from بَصَرْ, which is sight to eyes. Right? عَبْصَرْ is eyes because you don't have sights. You don't have hearings. You see what I'm saying? You don't have touches. You don't have smells. Right? It's a faculty. It's a sense. It's a faculty of smell. It's a faculty of hearing. But once you put it on a plural, it takes the organ. Or it takes the, you see what I'm saying? So sight becomes eyes in the plural. Hearing becomes what in the plural? Hearing, if I say سَمَ, what is a smell? Ears. You see what I'm saying? So once I take these faculties and I put them on the plural, they come to mean the modality itself, right? The organ through which hearing is perceived. You see what I'm saying? So Allah swt could have said, that's the point, that He said He could have said قُلُوب وَأَسْنَاء وَأَبْصَرْ He could have said hearts, ears and eyes. But He didn't. He said hearts, hearing and eyes. You see what I'm saying? Okay, now the point is why?  There is a severe chest isement.  Any other reflections? Sealing the ears would mean as if they are blinded, as opposed to they can physically hear, but they don't comprehend and generalize what they're hearing. Okay. It would be sealing the hearing. Okay, very good. Any others? Yes? So I thought that if your heart is corrupt, all your different organs start corrupting and then you just don't get the light of guidance. That was kind of my perception. Okay, very good. Very good. But how do we go from plural to singular? And then back to plural. Plural, singular, plural. So yeah, it has something to do with hearing. So I don't know about this idea. I love asking about the machine. Are they completely made up their minds and only then their hearts get sealed and they completely make up their minds? And the idea also is like, it's like sometimes you can undo certain things and you can change, like when you tie your shoes, then you can untie them. But there's another way where it's in construction where you take poles together back in the day, and they used to tie them in a way that it could not be undone. And that's like the sealing of the heart. But that's only once they've made up their minds. That still doesn't answer the question of plural to singular to plural. It's an interesting thought, but it doesn't answer the question. Is that singularity associated with uniqueness? Will it say it again? Is not singularity associated with uniqueness? Singularity is associated with uniqueness, okay? So what's unique to some of them? Keep going. It's a crime response, I think. Say it again. Do you see that it's receptive? It's receptive and so is sight. But you're close. You're close. Can you repeat what he said? Yeah, can you repeat it? It's multidirectional. I mean, that's it, right? The manner of receptivity is multidirectional for hearing, right? So, yeah, I mean, you're on it, you're on it. And then contrast that with sight. Exactly, exactly.  But hearing is that which encompasses. You all hear in the same moment, exactly the same thing, right? You don't even know where it's coming from. But everyone who receives it in the same voice, with the same meaning, perceives it in the same way, right? Through the same, but if it has to do with sight, well, I'm looking straight ahead. You guys cannot see the left side of me, and the women cannot see the right side of me. And no one here can see what's behind me. So sight is unidirectional, right? But hearing is multidirectional, right? So sight is going to differ based on where the person is standing, based on what the person is looking at. Sight is going to be different, and for every person it's going to be relative to that person where they are, and where they're faced. Hearts are also going to be experiencing all kinds of different realities. No two hearts experience exactly the same thing, they say exactly the same way, right? So heart, that's already a given, that all the hearts are in different states, in different emotions, in different places, right? But the hearing, that's one, that's one. And the thing is, do you think the Prophet Muhammad SAW in the midst of all the battles that he's fighting, that he's actually going to think all this stuff through? You know what I'm saying? That it's all going to be this precise and this beautiful, right? It's a proof of his prophecy, Salaamu alayhi wa alayhi wa sallam, right? And so this is, in fact, from the singular to the plural, back to the singular, you know, this is what's going on. And in fact, we're being an ifradi with tathniah. Now we get into numbers, that now we have diversion of attention between. Are you guys enjoying this? I'm thoroughly enjoying it. Is this okay with you guys? Do we want to henshin for and just call it a day? You want to keep going? The going between singular to dual, right? So now we're talking about numbers. Diverting the attention in terms of number. They swear to you by Allah to please you all. But Allah and his messenger, it is worthier that they should please him if they are indeed faithful. Okay? So you have some ambiguity here created in the first. You've got Allah and his messenger. Two are mentioned, right? These are two. Allah and his messenger. Two are mentioned. It is worthier that they should please him. Who? And not an yorduhu maa. And not that they should please them both. Right? Umaa would have been both. That they should please both of them. Right? But it's that they should please him. And who does the haa go back to? Does the haa go back to Rasool? Or does the haa go back to Allah? No, it doesn't. That's the whole point. It doesn't. It doesn't have to go back to Allah. And in fact in grammar it goes back to the most recently mentioned noun. Unless there is a clear reason why it shouldn't. So the default is that it should go back to the most recent noun mentioned. That's the default. Unless there is a compelling reason that is clear in the context that says no, it goes to the first noun. And not the most recent noun. Do you see what I'm saying? Okay? So, but who does it go to? Yes, there is an argument for Allah. And it's an argument for Rasoolillah. So that's it. The grammatical argument goes to Rasoolillah. But the grandeur argument, which is what? Which is basically giving your reaction if you look at all the other usages of Riba in the Quran. I'm not ready to make this claim. But in terms of saying all, but the vast majority of it is related to Allah. Radi Allahu anhum. Radi Allahu anhum. So Allah is used in the Prophet ﷺ is not. The Prophet ﷺ is not. You don't have context where Riba is going to the Prophet ﷺ in terms of people pleasing him. In terms of him being pleased with You will be pleased when your Lord gives you in the future. But yeah, there is an argument to be made for him with a capital H. There's an argument to be made, but also there's another argument to be made with him with a small H. Because grammatically it sounds and the verse carries it. Now that's a reflection. I would now have to take that to the tafsir and I would have to say, Okay, what do the Mufassirin say about that to know if I can hold on to this reflection or not? Do you see what I'm saying? What do the scholars of tafsir have to say about this? Does it refer to Allah? Does it refer to the Messenger ﷺ? There may have been. The Prophet ﷺ might have actually clarified this. Some of the Sahaba might have actually clarified this in a hadith or two. I don't know, right? So my reflection right now, I'm holding on to it, right? But I'm not going to say that this is a certainty until I can take it back to the Mufassirin. Okay, but you see how there's that transition there, right? And pay attention here because we see one, two, three, four, five words in red. Right? Look at this beautiful, beautiful verse. He said, My Lord, I fear lest they deem me a liar and my heart is strained and my tongue falters. Send therefore to Haroun. Furthermore, they have a charge against me and I fear lest they slay me. Allah said, Nay, but go, both of you, with our signs. We will be with you all hearing. Go then, both of you, to Pharaoh and both proclaim we are the messenger of the Lord of Creation one. Typal, typal.  C-minus. Go learn some grammar and learn some grammar. Right? These people, they actually write these books. They say that the 1,000 grammatical mistakes in the Qur'an and they use these examples. Yeah, seriously. Seriously. I mean, there's books collected, all the grammatical mistakes. The Qur'an is the source of our grammar. How could there be a grammatical mistake in it when all of our grammar comes from the Qur'an and from the Hadith of the Prophet ﷺ? Right? The whole purpose of the whole reason we have a science of grammar is in order to understand the Qur'an and in order to preserve its integrity. We don't have a science of grammar that's for any other purpose except for preserving the integrity of the Qur'an so that no one misinterprets it. Right? And the Qur'an is the source of all that grammar. Okay. He said, now, so we'll deal with the second part of this. Nay, but go both of you. That alif there is for dual. Both of you. Inna maakum. The kum here is for plural. Right? It's not kuma. It's not dual. Inna maakumaa. Right? Inni maakumaa. Asmaa wa'ara. That's another verse. I am indeed with you both. I hear and I see. That's another verse. I am with you both. But here this is not both. This is plural now. This is I am with you all. Mustami'un. Hearing. Faktiya. Faktiya. And that's the dual again.  Fakula. And both of you say, indeed we are the messenger of the Lord of all the worlds. The Lord of creation. We are the messenger. So here, what's going on here? Fathaba. Both of you go. Inna maakumaa. So we go from dual to plural. What's going on there? Yes. That's a dress in both Arun and Musa. I can hear you, I'm sorry. So the dual part is in Allah's dressing. Arun and Musa. I still can hear you, I'm sorry. Really? Yeah, yeah. So Allah is the dress in both Arun and Musa. Yes, Allah is the dress in both Arun and Musa. And both in Inna maakumaa would be that Allah can hear what Allah is with everyone. Meaning He can see what is going on and what is going on. But He's saying I'm with you. It's kum, not hum. It's not saying I'm with them. With everybody? Oh, everybody. Once you get there, I'm with them. Okay, very good. That's one way to ask. Fatiha. So both of you go? Both of you go. And both of you say? We are the messenger. The message is saying, we're bringing the same message. Yeah. Very good. Beautiful, beautiful. Any other reflections, thoughts? Yes. I swear, Musa, his case to Allah about his fear regarding being called the liar and then having a case against him, etc. So temporarily at that time how don't you be with him? That they both go. But in that moment, he's not alone. He's in this fraternity of prophets. And Allah is with you all. That other side of your part of this huge fraternity of these MBS and Mursaleen. And I'm sure he hears them all. So almost like, this is not the first time that a prophet has been called to go and you have now joined that whole family of prophets. Beautiful, beautiful. So here, Fadhabah, I'd like to offer some thoughts on this. Fadhabah, Allah is addressing both of them. Nothing remarkable there. He's addressing both of them. With our signs, we are indeed with you.  Are you going along? It's almost like the signs of Allah are personified in us. The signs of Allah themselves are personified in us. You are going with an artillery of miracles.  We are with that serpent. We are with that hand that glows. We are with you and that staff that spits the seas. We are with all those signs that are personified. But also, that Allah is with them. And if Allah himself is with them then they are not in the minority. They are not in the minority. It's not just, the Prophet ﷺ said what do you think of any two people whose third is Allah? So who is really with them? Allah is with them and they are not on their own. They are no longer dual. Now they have Allah with them. So it says those in Wakana Ibrahim and Ibrahim was an ummah on to his own. He was an ummah on to his own. So when is he ever just Ibrahim? He is an entire ummah by himself. Never alone in this. So you have that sort of inna maa kum. The kum here, although there are just two people. Allah is, you want to talk about empowerment? You want to talk about empowerment? I am with you but Allah SWT addresses you two as though you were an army. Harun and Musa who have this fear. Harun has this fear. He says, I fear.   Allah will address you as such. Maa kum. I am with you all. I am with you all. You don't even know. You don't even know what's about to go down.  At MCC you don't have any clue that they are going to be mentioning you and Harun. You have no idea. So he's addressed as such. Fatiha firan. But they have to what? Fatiha firan. And he doesn't say Fattu firan. It goes back to the dual. It goes back to the dual. Why? Because they have to do this on their own. They have to do this on their own. Right? Maryam alaihi s-salam. Umma ad-durna Maryam. She had to hit the trunk of the palm tree. Are you kidding me? Have you guys seen big palm trunks? You know, she didn't hit it. She shook it to herself. And Shaykh, well who's the Iyaki wijid an naqla? Tassaqa ta'a liki roti an jaliha. But Shaykh told yourself the trunk of the palm tree. Are you kidding me?   Nasiha, Mansiya. Just wiped out of the memory of anyone on this planet. Forgotten, and the fact that I was forgotten, if that was even forgotten. And Allah says, Shaykh told yourself the trunk of the palm tree. Have you ever shook the trunk of a palm tree and then the palm just fall? So if Allah was going to create a miracle in her life, why shake towards yourself the palm tree? If it's going to be a miracle anyway. If those dates are going to miraculously fall down anyway upon her, why shake towards yourself the palm tree? If it's going to be a miracle anyway. If those dates are going to miraculously fall down anyway upon her, why shake towards herself the trunk of the palm tree? Why do they impossible? Because you have to have a hand in this. You have to have a hand in this and Allah will take care of the rest. So go, both of you. You have to have a hand in this. Go. This is your hand in it that you have to actually go. I've already given you every assurance that I'm with you and that you are an army. But you have to go both of you on your own and do this deed. You have to go on this mission on your own. That's going to come from you. So when you go, you address Pharaoh and you say we are the messenger of the Lord of all creation. Right? Go as one. Go as one. When you address him, address him as one. Because you are on one heart, you are on one message, you are on one guidance from the one Lord. Go as one, not as two. When you address him, when you introduce yourselves, you're going to go as two. But when you introduce yourselves, introduce yourselves as one. And here we have an example. I don't have this example here, but the angels when they came to Ibrahim alaihi salam, what were they called? The guests of Ibrahim. What were they called? Daif Ibrahim. What does that mean? The guests of Ibrahim. And how many were they? How many were those angels? More than three. There were more than three angels. Don't quote me on how, if it was exactly three or more. But there were more than three. And they were called the guests of Ibrahim. The guests. This thing goes, you know, we'll be here till midnight. We'll be here till midnight. We're just tasting it. We're just tasting it. We have our hand. Yeah. You know what's interesting, I don't know it's related, but it's almost like what you're saying. It's like you're going as two people, but you have one unified message.  And ultimately Farhan has to gather with his people and figure out how to create a unified message against him. Like one unified propaganda so he doesn't look like Moses is a magician and Farhan. I think that's an interesting contrast. That they're going to call in multiple things, but you're going together with one message showing how you're unified. Aleyhi s-salatu s-salam. Al-intifatu fil-adad. Again, another example of diverting the attention with respect to the number. Wa-in ta'ifatani bin al-mumineena qtatan fa-asnihu baynahuma. If ever two factions of the faithful all fall to fighting, then reconcile between them. Oh, it should have been here. Reconciled between them both is a type on my part. Reconciled between them both. So you have the ta'ifatani, that's dual, the qtatanu, that's plural, baynahuma, that's dual again. Right? So if ever two factions all fall to fighting, then reconcile, and reconcile should not even be in red. I'm sorry, I have to redo this. Then reconcile between them both in red. Okay, so what's going on? You have two factions, they all fight, and then reconcile with them. Why they dual to the plural to the dual again? This one's a more, I think this is an easier example. The members of, so they are fighting with each other. Yeah. The first two is referring to the factions and the last is also referring to the factions saying reconcile between the two factions. Obviously from the same everybody. Exactly. So if you ever have two groups of people fighting, all of them are fighting individually, all the individual members of those two groups are fighting, but where does the reconciliation happen? With the heads of those two groups. And once the heads of those two groups come to a reconciliation term, then the two groups stop fighting. So it goes from that to, so that one's very easy I think. This is beautiful here. So say who provides for you out of the heavens and the earth? Say Allah. And either we or you are upon guidance or in manifest error. So what happened here? You go from Allah to Fi and it could have been or or or but it was or why go from on to in? What's the point of going from on guidance or in error? There's an image that's being painted here. Let's see if you guys can see the if we can see this image here. Maybe it's guidance from you, it's not within you but error comes within us. So guidance, because guidance is gifted to us gift us the path of guidance. Gift us the guidance because guidance and gift come from the same word actually. We covered that three weeks ago. So the guidance comes to you as a gift. It's bestowed to you. It comes from outside from the from the outside and then the error comes from me. So it's within. Very powerful reflection. Anyone else? You're upon a mountain, you're in a valley. Exactly. You're upon a mountain or you're in a hole. Very good. What else? The mountain is the guidance, the valley is the the error. What else? One point is like ascending, we're going up and the other is like you have ascension and a basement. Exaltation and a basement. And then you have Jannah and Jahannah. If you look at this there's an image that's being painted here also. What do you cross upon? Surat And what is there waiting for people to dip into? Jahannah right underneath. So it's almost as if that image is being painted without it being spelled out. The guidance is the Surat that you walk upon and inshaAllah that we race upon. We swiftly guide upon. In the blink of an eye inshaAllah we cross it and we find the Haud of the Prophet ﷺ on the other end. That's the Surat. What's underneath the Surat and everyone will be among you and none among you will be accepted from that. No one among you will be absolved of seeing it. And it's talking about the Surat as we cross the Surat everyone is going to see what looks below and Jahannah is happening is hungry. Now it's hungry. The Basmata'a says Haalim talaqti Are you satiated? What does it say? Haalim min mazid? Is there any more that you have? It's haamuri. Jahannah is haamuri. It's worshipping Allah. Jahannah worshipping Allah. So it's going to worship with the Hasan. Are you satiated? Are you satisfied? Do you have any more? Haalim min mazid? Is there more for me? No? So the crossing across that's Allah and then the falling in that's fi. And then a person who is on guidance actually feels that there's a feeling that a person has when they're on right guidance that Allah expands their chest with the light of Imam we're expanded we feel good we feel close to Allah but when we're in error it's almost that we feel surrounded by our own sin we feel like engulfed by it we feel like it's we've got to get out of it like a bad habit that we're stuck to that we're addicted to we feel like we've got to sort of pluck ourselves out of it that we're in the dirt and we've got to get ourselves out of it so that's also going on here with Huda and then and I think I have one more one more left and then we can break inshallah and these are diverting the attention with respect to what? pronouns diverting the attention with respect to pronouns and this was the verse that we started last night's session with removing the sandals so when he came he was removed So when he came to the fire he was summoned that's what voice passive that's what voice passive that's what voice that's what voice that's what voice that's what voice passive he was summoned he doesn't say who summoned him was it an angel, was it Allah right, what was it we don't know, it's passive Nudia, Nudia is passive it's not Nadehti I called upon him it's Nudia, he was called Musa I am your lord so who called out who called out right is this Jibri and is Jibri going to tell him I am your lord it's Allah it's Allah, but then why the passive voice why the diversion why the diversion here, why the passive why divert my attention here when Allah is the one calling upon Musa Musa is the one responding to Allah why the passive verb why the passive verb I want you guys to start thinking let's go through the verse and start thinking I want to hear from you Nudia ya Musa he was summoned, Musa verily I am I am your lord so remove your sandals you are in the sacred valley of Tua and I have chosen you harken then to what is being revealed what is that harken unto what is being revealed present but that's not the only thing or you're being revealed it's passive again he was summoned, it's being revealed who's revealing it who's revealing it so why not saying harken unto what I am revealing harken unto what I reveal why is it harken unto what is being revealed to you being revealed as though someone else was revealing it so it goes from passive to active to passive again and then back to active verily I am Allah that's being revealed there is no god but me so worship me and be constant in prayer celebrating my praise so we go from passive to active to passive again to active and so beautiful so beautiful the Quran has this transition in this year so you're in the story but then the story hits you a different like I said it hits you from different corners why passive and active and passive and active again to kanimullah the one to whom Allah spoke directly did Allah not speak directly to Musa and he is kanimullah Allah spoke to Musa with clear speak excuse me alhamdulillah alhamdulillah did Allah not speak to Musa with clear words and clear speak in a way that was distinct to Musa alaihi s-salam he spoke to Musa directly indirectly he spoke to Musa directly indirectly that Allah's point that says in another verse it is not that Allah does not reveal anything to any prophet except from behind huh ila minwarat hijab except from behind a veil Allah does not speak to anyone except from behind a veil and so the veil here with Musa is the passive voice the veil here with Musa is the passive voice and more if you want to get to the nuts and bolts of it he spoke to Musa through a burning bush a bush that was lit, a fire it was that fire that brought Musa alaihi s-salam to the guidance to that mountain he said maybe I can take a torch from that fire or I might find guidance he found both he found his guidance and he found his burning torch so Allah spoke to him from behind that burning bush but the passive voice is also another veil that yes this is the direct speech between you and me it's a direct speech but only behind a veil only behind a veil well so there is intimacy and there is distance in the intimacy Allah is creating that intimate space I and you and I chose you but from a distance from a distance nudiya yuha sorry nudiya so Allah swt is close to us there are jugular pain but also he does not manifest himself in any of the seen or the unseen to us now Allah swt has not manifested there is no root here there is no beatific vision of Allah swt and then the last example in this section alitifat and you guys have to get ready for this one you guys have to get ready for this one are you guys ready? I don't think you guys are ready are you guys ready for this one I saved the best for last we're saving the best Allah swt says oh my worshipers who have transgressed against their own souls never despond of the mercy of Allah for Allah forgives sins one and all verily he is forgiving, compassionate you guys ready? you guys ready? maybe we should have put the quotes right here you see where this is say to my say to my worshipers who have transgressed against their own souls colon who have despond of the mercy of Allah for Allah forgives sins one and all does that make sense? say to my worshipers who have transgressed against their own souls never despond of the mercy of Allah say that if I would have put the quotes here that would have made sense right? say to my worshipers who have transgressed against their own souls never despond of the mercy of Allah make sense? that's your question doesn't make sense or not? isn't that how you and I have always understood it? say to my worshipers who have transgressed against their own souls never despond of the mercy of Allah isn't that how we have always processed this verse? pretty much are you guys just appeasing me dishuming me? that's how we have always understood this verse say to my worshipers the ones who have transgressed against their own souls what? what do you say? never despond of the mercy of Allah for Allah forgives sins one and all He is forgiving, compassionate that's not what the verse says that's not where the quote begins where does the quote begin? the quote begins way up here say oh my worshipers who have transgressed against their own souls never despair against the mercy of Allah so you and I have always processed this verse as say to my servants who have transgressed against their own souls but that's not what the verse says it doesn't say say to my servants it says say oh my servants oh my worshipers say oh my worshipers and the quote is to anybody I need my servants now you've read it for the first time he says it's strange the command is to the prophet say but then Allah is speaking my worshipers so what does my refer to my refers to whom? Allah and we know that to be true why? because we worship Allah do we worship the prophet? we are not the worshippers of Muhammed but he was made to say oh my worshippers we have to say that one for a motive nobody telling this and we have to surprise him if he doesn't know he's the one who teaches us and then he would probably act as if he didn't know but this is what he's been raised on say so what's going on? shirk brother shirk this feels like I came to the hadith putsi where the prophet is speaking on behalf of Allah this construct Allah is not just he's making the prophet he's making the prophet and say but he is also talking to each worshipper who's reading the verse or anybody who has actually transgressed to the other soul and is referring directly to him by saying never despondent by mercy and that's a direct speech to that person rather than an indirect speech which would be through the prophet by saying which would be the first construct that we read say to them whereas this is a direct speech now through the worshipers and his believers wonderful the prophet saying he's the door he's the door anyone else have anything to add? we're going to close with this and then we have stretch break and we come back for mass session we have tea what's going on after this? what's going on come on we're not just going to let this slide yes it's a way that Allah is showing that he is close to us to those who have transgressed I would like to push back on that a little bit if Allah wanted to emphasize his closeness to us why would he have said to the prophet why wouldn't he have just said and just call upon us directly why call upon us indirectly, directly the prophet was the murderer my son like that so the prophet Allah is showing how closeness with the prophet through the wrongdoers people like us so you get the mercy through the prophet that the mercy comes through the prophet through the agency of the prophet comes the mercy, beautiful there's another verse now that they that they see that if they had sought forgiveness from Allah and sought forgiveness from Rasulullah they would have found Allah's patala channeling to them in compassion very good so here's like a reflection of the Quran through the Quran, beautiful that's the highest form of tafsir by the way, tafsir from Quran is to make tafsir of the Quran through other verses of the Quran we're still not there this is from the prophet and prophet sallallahu sallam can't read this but prophet sallallahu sallam but he is showing him as an example who have transgressed their own souls Allah has given the mercy on the prophet himself and it's indication that but the prophet sallallahu sallam did not transgress his soul he did not and he never disperse the sins are all forgiven keep working, keep baking it my confusion is like the verse starts with saying commanding the prophet sallallahu sallam and it's like, oh my worshipers as the first person direct speech and then never disperse of the mercy of Allah that's another one, exactly that's another I should have highlighted this but Allah should be in red here because it goes back from first person to third person never disperse of the mercy of Allah for Allah forgives so there's distance again my servants there's distance because the prophet sallallahu sallam is there now my servants there's intimacy and then Allah third person there's distance again so it's not a guaranteed thing also it's not a guaranteed thing there's a lot of work there's a lot that has to happen between a servant you don't just have a green light just by accepting Allah you don't just have a green light there's work that needs to be done and Allah is intimate but he's distance in his intimacy and he's distant but he's intimate in his distance at the same time and he says the heavens and the earth cannot contain me but the heart of my faithful servant contains me the heavens and the earth cannot is this Sayyidi Abdullah Peace be upon you Come Praise be to Allah come through In that words Ibadid will it have another meaning instead of worshipper? Ibadid my worshippers Ibadid like worshippers Ibadid would be for my servants my worshippers no Ibadid is worshippers and we're not the worshippers of the Prophet ﷺ no Ibadid is servants and slaves and Ibadid is a plural for slave or servant Ibadid is a plural for worshippers okay Sheikh Abdullah we'd love to hear your thoughts on this I'm going to call you out this guy he's just doing this thing I'm going to call you out on this we're looking at the bottom verse here I'd love to hear your thoughts on this All the servants I'm putting you on the spot I'm putting you on the spot Don't give up on the mercy of Allah that He will help all of us that He will help all of us so this is the intifat we're talking about intifat transition in voice say and this is where the quote starts Ya Ibadid so the Prophet ﷺ is saying all my worshippers not servants, all my worshippers all my worshippers don't respond to the mercy of Allah so the idea is the intifat between Allah swt is addressing us directly but putting words in the Prophet's mouth where the Prophet is made to say so can you help us navigate through this because we're not the worshippers of the Prophet there's a health there's something omitted it's an omission it's understood that Allah says Allah says Allah says so that's understood that's implied Allah says all my worshippers that's implied but the rhetorical Allah could have said all my worshippers but He didn't say all my worshippers but you often say that He could mean servants people are servants of the Prophet no but that would be more impede it's not slaves slaves and servants what I mean is more specific to slaves that could be worshippers servants I'm there I'm there I did it very good I love that man I'm not like I'm really not the point is here bringing this back because we do have tea time I just like to ask in the glory of this verse Allah is addressing us on the tongue of His Beloved say all my worshippers say all my worshippers and it's as though the Prophet is not even there because he's not it's as though the Prophet is not even there because he's not and Allah speaks through the Prophet speaking through him by that what we mean is that the Prophet is speaking to us through the Maqam of the Prophet so I said he's speaking to us through the elevated rank of the Messenger in this verse Allah is addressing us through his Maqam and his Maqam was that of other Fana in his Lord his Maqam is that of other annihilation in his Lord such that he saw he ceased to exist for himself and there was only Allah in that heart the Messenger of Allah that he was totally annihilated in his Lord and if he is not even there then Allah can speak through him and this is further corroborated in that Hadith Qutzi that you mentioned sound like a Hadith Qutzi where the Prophet said that he said whoever harms one of my I shall wage war against him and none of my servants will draw closer to me by anything except what I have obligated for him to do and he will continue to draw closer to me through voluntary acts of worship until when until I love him that when I love him then I become the hearing with which he sees and the sight with which he hears and the sight with which he sees and the head with which he strikes and the leg with which he walks and I become those and so when Allah is your hearing when Allah is your sight when Allah is your speech when Allah is your smell when Allah is your limbs when Allah is those things then he speaks to all the rest of his creation through you because it is Allah who is speaking and you are just incidental you are incidental you are incidental you are incidental you are an incidental I made a mistake philosophically the point is that because he sees to exist for himself and he has that maqam of ihsan that ihsan is that you worship Allah as though you can behold him then Allah speaks through his messenger directly through us directly through us and this is for al-wadi that Allah swt becomes the hearing the sight and the hand in other words when you look upon that person you are reminded of Allah swt through and through so Allah speaks to that prophet he speaks to that elevated rank of the messenger and so the messenger is not even there but he is not there but he is there because the command came could Allah swt could have just said to us oh my servants it would have been direct it is direct but it is through the prophet sallallahu sallam it is direct through the prophet sallallahu sallam so there is an indication here that if you really wanted Allah swt it is ya if you are reading too quickly you will miss this you will miss that you won't get that with that I think we have a couple questions or do we want to take questions what do we want to do accent I say we skip the questions for now and we go to whatever because we only have an hour and 45 minutes left and we have 1, 2, 3, 4, 5, 6, 7, 8, 9, 10 we have 9 slides to get through and I fear that we might not actually get through them so it is up to you if we we have a 5 minute break and we come back we have an hour and 45 minutes we have to have a very short break what do you guys want to do 5 minute break 5 minute break which does not mean 6 or 7 it means 5 5 minute break means a 3 minute break there is tea in the back there is cookies in the back so I was reminded I was guilty of this that tea is not allowed in the conference room so if you are going to take tea finish it finish it finish it finish it letting them know that there is still hope there is still an open door you can still come out of this condition in which you are and the way that he does this is so compassionate and he shows them through the passive voice that he does not necessarily have to remain the case so I thought there is not transition here but there is an excuse that he is making with them he is giving them an excuse a way out that I have been blinded this whole time and he is not putting a guilt trip on them for bringing that veil over their own eyes I thought that was interesting a few verses later in a few minutes the winter was coming so I thought we will do it once more in here and I came and I went out to make my prayer in the morning and I knew that by the same time I was invited So the Al-Amr was thawat al-Judhi wa qillan po'adan lil qawmi al-zalimi and the ark sailed with them amid waves like mountains and Noah cried out to his son, for he was a part, my dear son, embark with us and remain not with those who disbelieve. He answered, I shall be, take myself to a mountain that shall save me from the water. He said, none shall be saved this day from the decree of Allah, save him on whom he has shown mercy. Then the waves parted them, and he was among the drowned.  So the waters receded, and the affair came to pass, and the ark settled upon Mount Judi. And the word was spoken away with the perpetrators of evil.  He doesn't say yebni, right? He doesn't say yebni, he doesn't call him by his name either. He doesn't call him by his name. He calls him seeking through this call an interceder with his heart. But I know there are certain nicknames that if my parents called me by, I'll pack up from the house and I'll move to, you know, I'm just done. I'll put the house on sale, I'm just done. If they just use those names, you know what I'm saying? If they just use those names, you just use the name, you just use the name. And so here he's calling him by a name that he seeks to intercede. This name will intercede and it will remind that young boy or however old he was, right? He's probably 700 years old, I mean, this is how it is.   That's a, that's a more proper translation or rendition of it. It's not my dear son. My dear son is correct, right? But my little boy is specific to what it, this is Tasleer. Tasleer is using the voice of endearment, right?  Homeiza is a little Hamza, is a little one, right?   So it's sort of like a fighting word, right? So it could be demurated, it could be endearing as well. So my little boy, my little boy, and it's still as though the entire life of this, of this young boy flashes before my new honey son, he remembers. Like when your parents look at you, they don't see the adult version of you. We all feel that. They still treat you like children because they see you as children.  I fashioned you, I'm the one who did all that. I remember you as a little version of yourself before you were even aware of your own self. I was aware of you. I knew you before you came into the knowledge of your own self. I knew you before you had any memories of yourself and all those memories there here in my heart. And he remembers, he remembers this, calling upon his son. He knows that this is imminent death, this is the last time he's going to be able to hold his son. Or to address him, he hasn't even held him, said, did him farewell. This is his farewell.  I'm the one who brought you into this world and raised you.  Erkhamana, ride with us. Walatakumma and Kafirin. And don't be with those who reject faith. What did he say? Don't be with those who reject faith. He could have said what? Don't be what? Don't be this. Don't be Mina and Kafirin.  And he had been rejecting faith. He was a kafir. He was a kafir. His little boy was a kafir. It's not like this is the first time he had heard the call of Musa and Nuh, al-Isra. His little boy was a bonafide kafir. And he's still considering him, he's still seeing him as a potential believer. He's still seasoning. Don't be among them. Don't be in their presence. Don't keep their company. Don't be on that side of the fence. It's almost like it's just spatial. Don't be in that region. Be among us on the ship. Don't be in that region where most of the people around you are kafir. And he's a kafir. And then you see Ma'a. Ma'a means everything here. Ma'a means everything. And if you're not careful, you'll read it as Min. If you're not careful, you'll conceive of it as Min. Don't be among the disbelievers. And Ma'a means among, and Min means among, right? But there's a difference between Ma'a and Min. Min means among them, meaning from them, right? One of them. Ma'a means you're just among them, in space, in time, right? You're just walking among them, you see what I'm saying? That's Ma'a. And he uses the word Ma'a. And so what does Allah SWT say in the next verse? Ma'a Nuhun Rabbahu faqala Rabbi innabni min ahli wa innu wa adhaka l-haqa wa anta ahkamu l-haqimin So now Nuh was addressing his people. He was addressing his son. Now Nuh is addressing whom? Allah. Ma'a Nuhun Rabbahu faqala Rabbi innabni min ahli wa innu wa adhaka l-haqa wa anta ahkamu l-haqimin qala ya Nuhun innahu leisam ahli innahu amalun ghayru salih fa la tasann ma leisalaka bi'in innu a'iduka anta kuna minam jahilin qada Rabbi innu a'udu bika an as'aluka ma leisali bi'in wa illa tarfili wa tarhamni akun minal khasili An Nuh alaihi s-salam called on his Lord and said, Lord, my son is of my family and Your promise is all truth. You are the most wise of those who judge. He said, Nuh, he is not of Your family for he has done a mis. So question me not concerning what whereof You have no knowledge.  He said to You verily my Lord do I repair lest I ask that of You when I have no knowledge unless You forgive me and have mercy upon me I shall be one of the losers. Okay, so Nuh alaihi s-salam calls upon his Lord and he says, my son is one of my family and You promised, You promised, right? But basically he said, how does he say You promised? He had an expectation that his son would be because Allah swt told him that Your family Your family would be saved, right? But then he says, what? He's not among them. He was not among Your family. You don't get it wrong. He was not among Your family. That Your family is a family of faith. It's not a family of blood. You're inna main mu'minuna ihwan. The believers, they're all, they're the only, it's only the mu'minun that are brothers. It's only the believers that are brothers. That are true brothers. It's only the believers that are true brothers. And in fact, when the Prophet ﷺ got to Medina and he sat up brother with brother, right? For an entire year, if one of them died, the other one had inheritance rights over him until a verse came down to Abu Ghitta. That's how close they were, right? Inna main mu'minuna ihwan. So he says, he's not from Your family, right? And then Allah swt says, look at how Nuh alaihi s-salam asks his Lord. He says, inna bni min ahdi. My son is one of my family. Wa inna waadak al-haq. He doesn't say, and you promised me to save him, right? Because that is his understanding, but it may not be the correct understanding. So obviously it's not the correct understanding that I must have gotten something wrong. I must have gotten something wrong, right? Because I understood that he was one of my family and he would be saved. So I've got something wrong and he didn't say, and you promised that you would save him. See what I'm saying? Sort of imposing himself, imposing his own understanding on Allah. He says that something is wrong, but he says, my son is one of my family and your promise is all truth. He doesn't even say, your promise is true, which would have been, wa inna waadak al-haq. But he says, wa inna waadak al-haq. He doesn't say, your promise is true. He says, your promise is truth itself. Your promise is truth itself. Wa anta ahkamun haqimi. And you are the most wise of those who judge. So what is he asking for without asking for it? He's asking to understand. He doesn't get this. He's asking to understand. He's not getting this, right? Then you promise me my family? This is my family, but I'm not getting this. So whatever you promise is all truth. I don't question that. Whatever you promise, that is all truth. That is not where my question lies. And you are the most wise of those who judge. And I know that. I know that, but I just don't understand this. You're missing a quotation too. Closing a quotation after who judged. Oh, thank you. So that is the, so he's seeking an explanation.  Already you can sense some of the tension, right? Already you can sense. And this is a prophet asking for an explanation.  And Allah swt, if you look at how Allah swt engages his prophets, other, other jalaat, other jalaat, other majesty, other power, other lordship, I own you. I do what I will, other lordship over us. And he says, what does he say to him? He says, Ya Noor, oh Noor, right? Oh Noor, calling him directly. Ya Noor, innahu l-asamin ahdik. He is not, and here's the answer, right? Here's the answer. Here's the answer to the question that Noor, he said, was struggling with. He is not among your family, right? He is not among your family. Innahu hamalun ghayru salih. That this, that he is, he has done a miss, but actually to be more honest, that he is the epitome of action that is other than righteous. Your son is the embodiment, innahu hamal. Your son is hamal, and hamal is a deed, right? Your son is the culmination of this deed that is what? Wicked? No, that is not righteous. So there's a softness in, there's a softness here. Innahu hamal ghayru salih, right? Here is the culmination of work that is not righteous. Falatas anni, and here comes the Jalal, falatas anni. So do not question me. Ma l-aisa laka bihi anni. That which you have no knowledge about. Innee a'iduka. I warn you, and takuna minan jahilin that you become one of the jahilin. Whom is the trustee? Nuh, alaihi salam. Nuh. After how many years? 950 years. With the same people, he's not traveling around the world, he's with the same people. And his end could be that he would be among them? Hmm? I mean Allah, Allah. Allah. And takuna minan jahilin, na'al jahilin, right? That you be among, that you be one of them. Not just geographically you are in their vicinity. That you be one of them, right? Qala, what is Nuh say, alaihi salam? Qala rabbi innee a'udubika anas alaka ma l-aisa bihi anni. And now Nuh, alaihi salam, is quoting his Lord. I seek refuge in you that I should ever ask you what I have no knowledge about. Right? I seek refuge in you, in other words the decree was clear. The decree was clear. And I sought an explanation of the decree. No? I sought an explanation. And we're talking about, now we have to contextualize this. Because Allah says, Ask those who are possessive knowledge if you don't know. Does this mean if I don't understand something that I should just shut my mouth? No. Doesn't mean that. But Hassanatul-Abrah Sayyiatul-Nqarabin The greatest deeds of the righteous are the sins of those who are brought nearest to Allah. Allah has chosen you for revelation. So don't ask the question, I don't ask those questions. Allah has shown you His signs, sign after sign after sign. You have revelation from Jibir alaihi salam, so don't ask that question. So I'm saying there's a trade-off here. There's a trade-off. I have made you into a prophet. I have made you into a prophet. So, you see what I'm saying? Now, so wait until the decree becomes clear. No? And this is, we see this in the prophet, as he ascends through the skies. As he ascends through the skies. And he can see anything he wants to see. But that neither did his eye, his eye swerved not, nor swept astray. His eye swerved not, nor swept astray. And he was singularly focused on his Lord. This is the maqam of the prophets, right?  And here Nuh-i alaihi salam is going back and forth and trying to get this thing with, you know, trying to understand this thing with respect to his son and everything. This is the matter of Allah. And this was something that the prophet salam had learned as well. On the battle of Uhud. When he says, when he says, how can a people, how can a people flourish? How can a people succeed? Who do this with their prophet? He said that in the battle of Uhud. And Allah swt revealed the verse, inna huley samin amriq. This is not your affair. Other Jalal coming down. This is not your affair. If he forgives them or if he guides them or if he punishes them. That is not your affair. And he's saying this to his beloved, sallallahu alayhi wa sallam. So we have this other Adam with the prophet salam's toward their Lord and Allah swt, he will reveal to them sometimes with jama'ah, sometimes with other Jalal, right? Sometimes with beauty, sometimes with intimacy and sometimes with majesty and with power and lordship over them. That if it had been Allah's will he would have destroyed everything that is on the back of the earth, including Heesa and the verse is just, I mean, because he is God. And if he couldn't do that, he wouldn't be God. If he couldn't punish, he wouldn't be God. If he couldn't forgive, he wouldn't be God. But the fact that he has the right to do all of that, that is a proof of his Godship and his lordship over us. The fact that he can do with us what so ever he wills. That is why he is God. And so Nuh, alayhi salam quotes him and he says, I do repair. He says to you and verily my Lord, do I repair? Lest I ask of you that which I have no knowledge. Unless you forgive me and have mercy on me, I will become minal khasirin. I will become one of the losers. Minal khasirin. Do you see? Total humility before his Lord. That I will become one of them. I will become one of those losers. And here is the prophet. The prophets they are tried the most. They are tried the most. You think they walk a very thin line. The prophets walk a very thin line. For many other people, like the prophet, there is a Sahabi who, he used to get whipped for alcohol. He would just drink alcohol and get whipped. It's Nuh, alayhi salam. This is the practical joker of Medina. Nuh, alayhi salam. And they come to him and they say, Nuh, alayhi salam. They start to curse him. And they say, Nuh, alayhi salam. When will you get over this already? And they start to curse him. And the prophet, salam, says, don't help shape on over your brother, right? Because he loves Allah and His Messenger. So the road is wide for him, right? The path is wide for him, the path is wide. But for the prophets, it's sharp as a razor. It's sharp as a razor. Ibrahim alayhi salam. Qala, He said, have you considered what you have been worshiping? Here he's talking to his people. Have you considered what you've been worshiping? you and your forefathers, the ancients, they are my foes, except the Lord of Creation. For those of you who were here three weeks ago, you should be able to tell me something about this. How many people were here three weeks ago when we did this? So, is this illa, except, they are my foes, except the Lord of Creation? Have you considered what you have been worshipping? You and your forefathers, the ancients, they are my foes, except the Lord of Creation? Why can't you say that? Then you're including Allah among those idols, right? So, we can't say except, even though it's illa, you can't say except. So, it's illa mudtasila or munfasila? Munfasila, very good, it's separated. You have to stop, you have to break it. They are my foes, but not so the Lord of Creation. He is not my foe, right? Who created me and guides me. So listen, who created me and guides me. Who provides me food and drink. And when I fall ill, He heals me.  And who, I hope, will forgive me my sins on the Day of Requital. Okay? So, what's going on here? Look at the adab that Sidney Ibrahim Ali San has. That he says, the Lord of Creation, who created me and guides me. Who provides me food and drink. And when I fall ill, He heals me.  And who, I hope, will forgive me my sins on the Day of Requital. What doesn't belong here? Where's the glitch? Where's the glitch? If you look at the structure of this, where's the glitch? Remember those exams, you know? What doesn't belong here? So what doesn't belong here? In terms of its structure. Where is the structure off? It's hoped for forgiveness? No, not there. Forgive me my sin. No, not there. That's it. Who said that? Did you know it from before? And when I fall ill, He heals me. That's the glitch. He says, the Lord of Creation, who created me and guides me. Who provides me food and drink. And when I fall ill, He heals me. And He didn't say what? Who gives me sickness and health. Right? He created me, guides me, provides me food and drink, gives me sickness, He gives me health. Right? And what else? And who will cause me to die and quicken me? He's doing all of it, comes from Allah. But He doesn't ascribe the sickness to Allah. He says here, where? He says, Right? He created me and guides me. Who will guide me? Who will guide me? All of this is Allah's doing. And when I fall ill, He heals me. Then He is the one who cures me. He is the one who cures me. Right? But He doesn't ascribe the sickness to Allah. He didn't say Who gives me sickness. He heals me. That would have been a connection with everything before and after. But He only ascribes the fault. He ascribes the illness for Himself, the aib, the deficiency. He ascribes that for Himself. Although Allah is the one who brings sickness and He brings health. But He's not going to put that on Allah. Do you see? He has this adab. When He is speaking to His people about Allah, He wants them to have the very best opinion of Allah. He wants them to have the very best opinion of Allah. So He is telling them that He is the one who does this and does that. And when I fall ill, He is the one who ascribes the shortcoming to Himself as though He were the one to blame for that. Right? We have to slow down. We have to slow down. Right? This is what Azar says to Ibrahim alaihi salam. He said, do you reject my God's Ibrahim? Should you not desist, I shall surely stone you. Now be gone from me a long while. He said, may peace be upon you. I will pray my Lord for your forgiveness and for He is ever gracious to me. But for now, I will leave you and the God's you call on besides Allah and on my Lord shall I call and trust that my prayers will not be in vain. The whole thing is adab. The whole thing is adab. You can't even... The whole thing is adab, adab, adab with Azar. Right? He said, He said to Pharaoh, and what is the Lord of the worlds? Pharaoh said, and what is the Lord of the worlds? He said, the Lord of the heavens and the earth, and what is between them if you are able? He said, to whom do you not listen? He said, your Lord is your first father? He said, Your Messenger who sent you to the West, He said, the Lord of the East and the West, and what is between them if you are able? He said, Pharaoh, what then is the Lord of the worlds? What is the Lord of the worlds? What is the Lord of the worlds? Yeah, in Arabic, ma could mean what or who, and man could be what or whom? But for the 90% of the time whenever you use the word ma it means what? And 90% of the time if you use the word man it means who? So we are going to translate it according to ma. He didn't say man, he said ma. What is this Lord of the worlds? What is that? This is coming from Pharaoh who himself He said I am the Lord the Exalted One and Haaman, it was known about Haaman that he had an exceedingly large head. It was disproportionate for the rest of his body. His head was a little bit bigger than what you would expect for the rest of his body. So one day Pharaoh was talking to Haaman and he said, you know what? I was unjust with you when I created you. I should not have given you that bigger head. And so Haaman said to him, we created you. You didn't create us, we created you. What then is the Lord of the worlds? He said the Lord of the heavens and of the earth and of all that is between them if only you believe it. Pharaoh said to those around him, do you hear this? He said your Lord and the Lord of your fathers the ancients. He said obviously your messenger, the one who is sent to you is possessed. He said Lord is he of the east and of the west and of all that is between them. If you allow yourselves to think. All right, so what's going on here? What's going on? This conversation that Musa al-Islam is having with Pharaoh where Pharaoh is provocating, he is provoking. What is this Lord of the worlds? And then he's mocking him saying this messenger who was sent to you is possessed. And he's insulting your fathers the ancients, your forefathers the ancients. So he's trying to provoke Musa al-Islam and also trying to embarrass and mock him and what is Musa al-Islam, what is Musa's state in all of this? Whom is Musa addressing? He's addressing everyone. He's using that opportunity to address everyone else. It's not about Pharaoh, it's about all these other people who are innocent bystanders here. And Pharaoh as well. So Pharaoh is intended but he's not the audience because they gathered everyone together. If he was in the audience it would have happened in the court. But they said we're going to all gather together on the day of embellishment. So they all came on that festive holiday with everyone there and all the magicians and everybody else there and Musa is addressing all of these people. But the whole thing is that you see here how Musa al-Islam does not fall into the provocation. He doesn't take the bait, he doesn't take the bait. And he answers the questions but not all the questions. He answers but he doesn't really answer. He has something in his mind that he wants, he has a point that he wants to get across but he's not going to get sidetracked by all these intrusions and all these rude provocations. Right? Not up to now I mean let's read it. Said Pharaoh what then is the Lord of the worlds? Musa said the Lord of the heavens and of the earth and all that is between them, if only you believe it. And the you here is for everyone, not Pharaoh, the you here is for everyone. In Quntum Muqineen, that's a plural. Qala niman hawlahu ala tastami'un. So Pharaoh said to the people who are around him, do you not hear this? And then Qala hears and rule ambiguous. Is this Pharaoh or is this Musa? Do you not hear this? And then if it's Pharaoh, Pharaoh continued, you are the Lord and the Lord of your forefathers, the ancients. Right?  He's saying that this is the Lord of the heavens and the earth, that he's your Lord too and the Lord of your forefathers, the ancients. Can you believe this? That's if Pharaoh is the, but if it's not Pharaoh and we don't know, but most likely it's Musa and he's saying if you look at the structure, because back and forth, back and forth, back and forth, right? So it's Musa alaihi s-salam and he's not leaving the script. He's not leaving the script, right? Ala tastami'un, right? Do you hear this? Do you hear this? And Musa goes back and he continues, right? As though, as though if you take out everything that Pharaoh says and you just look at what Musa says, it's one sentence that Pharaoh is sort of poking at, right? So he says, Ala tastami'un qala rabbukum rabbul ba'ikumul awwali your Lord and the Lord of your forefathers, the ancients. qala inna rasulakumul ladhi ursila ilikumul medinum and here's the provocation. He's possessed this messenger that was sent to you, quote unquote, sent messenger. He's possessed. You must see it. It's so obvious. And what does Musa say to that? He says, nothing to that. He says, Right? So he's introducing Allah ﷻ in this vast grandeur that Allah ﷻ possesses. You see? So we see that Musa ﷺ does not allow himself to be sidetracked by the provocation. And that is a lesson for the hanites and the, you know, and the Mars and all of these people who set the frame in such a way that we just push right through it, right? We don't accept the frame. We push right through it. We have a point that we're going to make. We're going to get to that point. We're not going to allow you to sidetrack us, right? And this is exactly what we see with the Prophet ﷺ who had Abu Jahl and Abu Laden taking turns sabotaging everything that he would try to say, going to all the tribes. And they would be right behind him saying everything that he would say, they would sabotage, seek to sabotage it.  He's a sorcerer. He's divorcing husband from wife and putting swords against each other within the same family. And he's a sorcerer. He's a poet. He's this and he's that, no? And so they, no, he's not a poet. They never charge him with that. But they, but, but the Prophet ﷺ lying and toughy to an Asian didn't even look back at them. He doesn't even look back at them because look, look at what is informing the Prophet ﷺ. The Prophet knows this verse. And I'm not reaching this reflection without the Prophet ﷺ knowing it. You know, this is not our reflection in the Prophet ﷺ unaware of it, right? He has all of this inspiration, right? From Musa al-Islam. And then we get from Musa al-Islam. That's Musa speaking to his enemy and Musa speaking to his people. And now we have Musa speaking to whom? His teacher. Right? His teacher. One quick second. Assalamu alaikum. Sorry, my mother was calling. You can't speak about hadab having hadab with. Oh Allah, this is the nafs, you know. Sending a voice and Allah get back to her. It's the nafs, it's the nafs. Allah will protect us from ourselves. Right? So he said, did I not say that you would not be able to bear with me patient? Patiently, bear patiently with me. And then with respect, that's with respect to the ship, right? And then with respect to the boy that the man killed, right? He said, did I not say to you that you would not be able to bear patiently with me? I want you to look at both of these verses and tell me what's the difference between these verses. He said, did I not say that you would not be able to bear patiently with me? Did I not say to you that you would not be able to bear patiently with me? Is there any difference between these two? Say to you. He reminds me that he said it to you. To you. Right? To you. Here you have laka. Laka. And here you do not have laka. Right? So the khidr's patience was running short with Musa. Right? Khidr's patience was running short now with Musa. And Musa made him wait a long time before he showed up because they forgot about the fish, right? He made him wait a long time and when he came back he saw one of our servants sitting there, right? And he said, will you take me on as your student? So that's the first test of patience with Khidr. And then the second test of patience is now more apparent with laka, right? Laka. No, the first and the second is with Safina. The third is with laka. The fourth is the straw that broke the camel's back. Right? Like one of my dear friends and teachers he said that, you guys know him? Sheikh Walid Musa. You guys know him? He was here. He was here. Allahu Akbar. So he said, you know, his insight where he says that, you know, it used to be back in the days where students had to beat down the doors of their teachers, right? Knock down the doors of their teachers to take them on. Now teachers are just looking for students and they can't find them. No? So the Khidr, if this Khidr and Musa thing came around today, Khidr would have to have much more patience with Musa than Musa would have had with Khidr. What? He says, and in that is a tacit warning that you're getting to the, you're getting to the edge of this. This is the last time. This is that you, you got one more chance after this. If you cross the line once more, that's it. No? And that's and then he says, He said, this is where you and I part ways, but I shall first inform you of that which you did not bear with patience.   And if I'm speaking to my parents, I never want to say to you. Never want to say that, right? And I'm speaking to my children, oh yeah, I'm going to say that. Yeah, I'm going to say no, right? To you means the timeout is coming up next. One, two, right? Timeout. Now here comes the explanation. As for the vessel, it belonged to indigent people who woke the sea and I was minded only to slightly impair it, for just after them was a king who was seizing every ship by force. As for the lad, his parents were faithful and we feared lest he should trouble them with insolence and infidelity and we wanted that their Lord should grant them instead another son more virtuous and loyal. And as for the wall, it belonged to two young orphans in the city and beneath it was their treasure. Their father was a righteous man and your Lord willed that they should come of age then take forth their treasure all out of compassion from your Lord and not of my own will have I done any of this, okay? So you have I will, I wanted, we wanted your Lord willed. I was minded to do this, I wanted to this, we wanted to do this, your Lord willed to do this. You see the transition here, right? It was all from Allah, it was all from Allah. He could have said right?  But he says I wanted to do this, we wanted to do this, your Lord willed to do this. So why do you think that's the case? With the, with the shift, why does he say I wanted? Huh? I wanted to, only to slightly impair it. You made a judgment himself? No, he says this was all out of compassion from your Lord and not of my own will have I done any of this. I do not do this on my own will. It's a response to the impatience. How well? It's a response to the impatience. It's a responsibility? No, a response to the impatience. So taking it upon, like making it a personal twist that I do this because it's a response to impatience. To, to Musa's impatience? Okay. So, right, good. In the first one, he's damaging something. Ah, yes. So he's taking the blame on himself? Because, because again, he's describing the deficiency to himself. Arad to an a'ibah. An a'ib is a deficiency. So arad a rabbuka an a'ib. Your Lord wanted to, so he's not describing the deficiency to Allah again because it's a deficiency. It's like, wait, I'm not too far away, Ashfin. The same kind of thing is going on with if when I fall ill he is the one who heals me. So here it's a deficiency that he is describing to himself. And not to his Lord out of adab, even though all of this was from the command of Allah. And none of my own will did I do any of this. Right? And secondly. Second one is because it's ha'ab, right? Because there's the insolence part and then there is the replacement of by another virtuous son. So he's sort of taking it as a we together. Because the son is unfaithful, insolent and infidel. I mean, that's what I'm also struggling with but that has a new difference because he starts with we paired, right? As if they're too close to we or there's a we paired part and then there is we wanted. So they're two, twice he's used the we element over there. Yeah. So I'm trying to see as to whether those two can be linked together. But again, there's this element of replacement, right? He's not basically putting the blame of the killing on Allah as well as Allah. He's trying to say the boy was going to be insolent and infidel. So we wanted that Allah replaced him with a better virtuous and loyal son. Yeah.  I was thinking like this this part of it that's referring to in the in the last part of the ayah is more like a du'a like they're asking or he's saying that we're asking a lot for something. I'd say the degree of confidence to show into Musa al-Sar'am by Fiddler al-Sar'am first degree is by myself, like I'm doing. Second, if the Musa al-Sar'am is still having doubt on his action, it's not me. And then it comes to Lord Allah, it's we. And then finally, even then he's not getting more confidence or not accepting it. And it says it's your law and my law. But it also has to do with the things that he's doing as well. Because the first one, there's a deficiency that he's applying to the shah. The second one, it says though, khidr, right, who is traditionally, we don't know his name, right, but traditionally this is the name that has been received, that al-khidr is also, he's empathetic with those parents. Right? That he includes himself here because he really did want that those parents have a good righteous son, right? He didn't want, himself, he didn't want to see those parents being treated with incidents or infidelity. Now, so he himself also wanted that, right? That's something that I also wanted to see come over here, that they'd be in a good situation as they grow older. This is something where he's also, you can see that his desire for this is infused in this act, that this was something that I also wanted to come to pass, right? Although he wanted all three of them to come to pass, but now because it has to do with the harm brought to the hearts of those two parents, he says, you know, that he infuses himself in it as well, yes. But you're saying that now is him and Allah? Yeah, me and Allah, yeah, me and Allah. I was thinking it was he and Musa. No, no, no, not me and Musa, no. He's telling Musa. Yeah, but I thought he was including Musa in it by teaching them. Yeah, yeah, no, no. And then the third one, he says, So your Lord willed that they should come of age and he's not there in that one. Because he can't, because this is the decree of Allah, I thought that he's not there, he's not there to decree that, to bring that to come to pass. There's no hand in that, there's no hand in that for a khidr. Allah Almighty, that's just, Allah is just going to let time unravel the decree. But then you can argue the same thing for the first. You can argue the same thing for all of these, right? But the middle one is also a replacement. The middle one is about replacement, right? Which is again from will of Allah which No, but replacing, replacing. Here he wants that that replacing and replacing happens, right? And that replacing doesn't happen over time. That replacing happens. These two have to grow up.  But this one, he wants that this son go away. Because if he doesn't go away, they will not have another child, right? So he wants that this son goes away, right? And he wants to get rid of this kid, right? And that he be replaced with someone else. It's not the same thing that's going on in the third verse. You see what I'm saying? The verb uses the same thing. Say it again? The verb uses the same thing. You don't know? No, aradah. And yeah, it's the same verb. Al-thir, aradah, aradah, aradah. It's just here he's describing it only to himself. Here he's partnering, not partnering, sorry. Here he has infused himself into the will as well, into the, and that's why we said the want. We wanted, right? That they're the Lord. We wanted and the we here is for him and Allah that their Lord should grant them. And then here he's out of it. He's taking himself out of it. I'm just going to put this wall back up and the rest is in the hands of Allah. I'm just going to put this wall up. That's my job in this and the rest is with Allah. You see? I'm doing that. So, and then we're not done with this. That's verse 82 and verse, wait, what happened? Well, we've already covered this. So, if we go back for the benefit of people, what does he say to him? In verse 82, we covered this. And so it's verse 78, he says, this is the parting of the ways between you and me. I will first inform you of that which you are unable to bear patiently. Man am tastatah alayhi sabrah and here man am tastah alayhi sabrah. Right? We covered this three weeks ago but for the benefit of the people who are here that before he gives him the explanation he says tastatah, able. And after he gives him the explanation he says tastah, able. Right? And it's the same thing. Of that which you are unable to bear with patience. Of that which you are unable to bear with patience. So here this one has the tah, this one no longer has the tah and the reason we said that was why? Why does this one have the tah? Because it was difficult for Musa to understand in the beginning. But after the explanation came it became easy so the tah is removed. Right? So this is like the tah of difficulty. Right? That tah is removed after the explanation comes. You see? Okay. So that's what we covered last time. So here we go back to Issa al-Isman. You guys ready for Issa? Yes. We have two more slides. Issa al-Isman. I don't think you're ready for Issa. I honestly don't think you're ready for Issa. Issa al-Isman. Lo, the disciples said, O Jesus, Son of Mary, a very close attentioner.  This is after David and Jesus breathed into the clay bird and it became, it flew. This is after Issa al-Isman was able to tah them what they were storing in their homes without ever stepping foot in their homes. This is after Issa raised the dead from their graves and gave sight to the blind and hearing to the deaf. They want another miracle. And they say, Is your Lord able to do this? Is your Lord able to do this? Is your Lord, not ours, is your Lord able to do this? Does he have the power to do this? And to do what? They want to eat.  You talk about frivolous men. And in the New Testament, Jesus is a lion, not a man. He's a lion. In the New Testament, he says you, he says a wicked and perverse adulterous generation seeketh after a sign. An evil, iniquitous, adulterous generation seeketh after a sign. But they come and say, show us this and give us one more sign. And he curses them. But look at Issa al-Islam. Look at what he has. Is your Lord able? What does he say? He exclaimed, fear Allah if you have any faith. Fear Allah if you have any faith. And so Issa al-Islam, he speaks to his people and the way that Issa al-Islam speaks to his people is just fascinating throughout the Quran. They said, we wish to eat their food that our hearts may be assured so that we may know that you have indeed spoken truth to us. We want to eat from this heavenly food so that we may know that actually everything you've been saying to us is true. Right? So, you know, seeing is believing. Seeing is believing. But what does Allah's part have to say? Alladina yubminuna bil ghayyub those who believe in the unseen. That believing is seeing. Believing is seeing. That's what we believe. Believing is seeing. Not seeing is believing. Believing is seeing. And so they're asking him, bring us down this table. And so he said, have fear of Allah. They say, so that our hearts may be assured so that we may know that you have indeed spoken truth to us. And that we ourselves may be witnesses to such a miracle. The type of thing. To such a miracle. Jesus the son of Mary prayed. O God, our Lord send down unto us a table feast out of heaven which we would observe as a recurring holiday from the first of us to the last of us as a sign from your presence and provide us for you are the most benevolent provider. Allah said, I shall send it down to you. But whosoever among you disbelieves hereafter I shall inflict suffering upon him the like of which I have never inflicted upon anyone in all creation. Allah, Allah now they cross the, they cross the bound they cross the line with Allah subhanahu wa ta'ala. Right? And Allah swt responds with such majesty and such power and he responds to their du'a, du'a. So if he responds to the du'a of these people what about our du'a? What about our du'a? If Allah swt answers the du'a of these people but let's hear, let's hear. They're their requests, he fulfills their requests but let's look a little bit deeper here. Fear Allah if you have any faith. And so Isa A.S. not mentioning words he tells them exactly what they need to hear at that moment. Fear Allah if you have any faith and you are my, you are my these are the hawariyun these are the sahaba of Isa A.S. man ansali ila Allah qala al hawariyun and na'mu ansarullah these are the sahaba that Isa had compare that to Abu Bakr and the hawariyun the Prophet A.S. had some Sahaba and he had some, he had some men and women around him right? He had, he had with no other prophet had Sallallahu Alaihi Wasallam So what does A.S. do? What does he do? After they insist what does he do? Look at this, look at this closely Jesus the son of Mary prayed so he was speaking to his people and look at how he's addressing his people with that hardship that, that harshness right? fear Allah, waking them up right? that harshness fear Allah I've shown you sign after sign after sign Nuh A.S. didn't speak to those people he's people like that right? because he didn't show them sign after sign after sign there's a context to this there's miracles all these miracles of A.S. they saw this and so he's speaking to them with fear now because now that you have seen some of the unseen you don't, there's a trade off there's a trade off again and you don't have the right to ask for this that's not within your right you've seen enough that's not a right of yours to ask for so there's a trade off here and he says fear Allah if you have any faith and then he turns to his Lord and look at how he addresses his Lord O God our Lord and A.S. was the loneliest man on the planet he was the loneliest man on the planet O God O Lord, O God our Lord what has he done essentially by addressing Allah in this way say it again including himself he included himself among those people that had that he was saying that have no fear of Allah in their hearts these losers he's including himself among them he's including himself among them as though the dua is his as though the desire was his O God our Lord send down unto us whereas he could have said what O God my Lord send down unto them I would have said that I would have said that that's what I would have said O God my Lord send them what they're looking for and then their affairs with you but this is the compassion that a prophet has for his people this is the compassion that a prophet has for his people and this is why on the day of judgment they say I'm for it you're on your own you're on your own right this is the compassion that a prophet has for his people O God O God our Lord send down unto us a table feast out of heaven and now look at this which we would observe as a recurring holiday what did they say by which we would know that you speak the truth right what does A.S. do he changes the dua he changes the intention he gives it a noble intention and he says which we would observe as a recurring heed we would take it as a heed as a recurring holiday from the first of us to the last of us that we would make this thing we would really we would really honor this that this sign of you if you oblige us are this request we would honor this sign from the first of us to the very last of us we would celebrate this in our annual festivals from the first of us to the very last of us as a sign from your presence as an abiding reminder of your very presence and provide for us for you are the most benevolent provider aqidah one on one provide for us for you are the most benevolent provider and arisa al-isam is interceding with Allah subhanahu wa ta'ala with the utmost adab for people who have no other in order for their wishes to be fulfilled and he is doing it as though it was coming from himself and giving Allah a noble reason why this request should be fulfilled if I can say that do you see it do you see what is going on you and Allah says I shall send it down to you I shall send it down but whosoever among you disbelieves thereafter I shall inflict suffering upon him the like of which I have never inflicted upon anyone in all creation you see how aisa addresses his Lord softly and how Allah subhanahu wa ta'ala addresses his his prophet his messenger and Allah knows that aisa al-isam does not want to make this talk he does not want to turn to his Lord with this prayer this is not the prayer of aisa al-isam this is not his prayer and Allah subhanahu wa ta'ala brings down that he sends down that table that banquet for them but he warns aisa al-isam regarding his people he warns aisa al-isam regarding his people and then we have aisa al-isam now we have him with his Lord in hereafter and when Allah says Aisa al-Namaliyam did you say to the people take me and my mother to my God instead of God He said Glory be to you what is to be said what is not to be said with the truth if you said you already knew you know what is in my soul and I do not know what is in your soul you are the signs of the unseen I did not say to them except what you ordered me to worship Allah my Lord and your Lord and I was and I was a witness to them who I did not have in them so when you turned to me you were the one who put me on them and you were the witness to everything if you punish them they will be your servants and if you offer them you will be the one who is the God and the talking so this last verse here if you offer them it will be your servants and if you offer them you will be the Great and the talking That verse is the verse that the Prophet ﷺ recited throughout his tangent and kept repeating throughout his tangent, that last verse, right, and we'll get to the translation of it. And behold, Allah said to Jesus, the son of Mary, did you say to men, take me and my mother as two gods alongside God, He answered, glory be unto you. It is not befitting that I should ever utter that to which I have no right. Had I said such a thing, you would have surely known it. You know what is in me, and I know not what is in you. You know all things in the realms of the unseen. I conveyed to them not, but as you commanded me.  Worship Allah alone, my Lord and your Lord, and I was a witness against them, only as I remained among them.  If you will to chastise them, they are indeed your servants. And if you forgive them, then you are exalted in power and wisdom. That's a mouthful. That's a mouthful. Did Arisa answer the question? What was the question? Did you tell them to take you and your mother as gods before, besides me? What's the answer? No, the answer is no. That's the answer. But Allah SWT brings every prophet as a witness against his people. And Arisa Al-Islam is giving testimony. He's giving his testimony as a witness. And his testimony is a mouthful. He's got a lot to say. He's got a lot to say. And as he says it, notice that Arisa Al-Islam is absolving himself of any connection to these people. Nefsi, nefsi, nefsi. You can read that through every verse of this passage. Myself, myself, myself. I don't care. I have no concern for them anymore. It's nefsi now. It's me, me, me. Me, me, me. I have no concern for them anymore. And that intercession, there's no intercession of Arisa here. There's only testimony. And that testimony is only against them. Shahidun alayhim, he's a witness against them. Not for them, but against them. This is the divine court of ultimate justice. And Arisa Al-Islam is a witness against these people. And he's not, he's not, there's no intercession here. And to further elaborate that point, one is because intercession belongs to whom? The Prophet Muhammad ﷺ. That's one. Secondly, look at what he's saying. At the very end, if you will to chastise them, then they are your servants. You have, you have every right to do so.  If you will to punish them and chastise them, they belong to you. You do with them whatever you will. Ultimate Lordship over your creation. If you will to chastise them. And if you forgive them, then verily what? You are what? Don't look at the book. Don't look at the book. If you forgive them, then what? Verily you are? They are forgiving thee? Most merciful. Right? What did he say? If you will to forgive them, then you are? Exalted in power and wisdom. Why didn't he say you are offering?  Right? Why didn't he say that? Because what? Yes. Huh? And what else? Because of the question what Allah swt.  So that's a punishment. And then... No, we got to work on that. I agree. Yeah. It seemed like it would be like an inclination to like... That's it. To like beseech Allah to sort of forgive them. It's an intercession. He's like, no, no. That's an intercession, exactly. If had he said that you are indeed the off-forgiving most merciful, that's intercession. That's intercession, right? That's a dua. That's a dua that you treat them with your mercy and your... Although it's... Although it's still neutral. It's still neutral, but it shows it. It shows an inclination toward them. And I have no inclination toward them because now the affair is between you and them. I'm sorry for pointing at you. You don't understand that. That's horrible at that. We don't point when we speak about Allah. That that is between you, Ya Allah, and them. They belong to you. You wish to chastise them. You are the... You are... They are indeed your servants. And if you wish to forgive them, then you are exalted in power. Out of your power, you will forgive them or not. And exalted in wisdom. And if you forgive them or you don't forgive them, that is part of your wisdom, totally absolving himself from them. And we see that utter adab that Reesa Ali Salana has with his Lord in this exchange, in this... in this witnessing, in this testimony, right? And his deference to the Prophet Muhammad sallallahu alayhi wa sallam, right? His deference that that is the maqam of Sayyid al-Habibi and Rasulullah sallallahu alayhi wa sallam, right? So, with that, I think there's one more... Yeah, I think we're... Any... 10 minutes? Really? Yeah. I am 100 enough, 100. So, any questions, any comments? Any reflections that you have, that you'd like to add? Yeah. We're discussing Musa al-Islam. Is that the PR term? I think it's called stay on message. That's what it made me think of. Yeah, yeah, yeah. That when you're on these confrontational news shows, you just stay on message. Stay on message, yeah. Don't allow yourself to get sidetracked by this adab. Because they'll try to frame you in a certain way and put you on the defensive and you've already lost it. Once you accept the frame, you've lost the argument. Like the Jews, when they came to the Prophet ﷺ and they said, Ain Allah, where is Allah? That's a frame that you can't... If you accept that frame, you go right into blasphemy. And so he said, Kamal Allah. So Allah was... They said, where is Allah? He says, Allah was. And there was nothing with it. Wallash-e-Aman. Allah was and there was nothing with it. And now they had to work around that frame. You deal with that frame, right? And you try to answer it. So the people who, you know, they were speechless. They had nothing to say. Nothing on him. And he answered just like that. And that's a question. That's a question that I would have expected the Prophet ﷺ to just wait for a revelation to come. But he didn't wait for a revelation. That's a question. When they came and the Jews asked him that question, you would expect, okay, that's a tough question. You know, there may be some revelation, some verse to come down to sort of give a good answer to that question. And the Prophet ﷺ, in a heartbeat, with a blink of an eye, with a blink of an eye, he said Allah was and there was nothing with him. Deal with that. And basically, you know, undo it or not. Stay on the message. The previous slide. This story, isn't it very similar to the story of the cow where Jews keep on questioning it and in the end they go like, now you have spoken the truth? Exactly, yeah. But it's not even. But it's also true about us. There's a whole point to this whole thing. This story is true about us, you know, because what seeing is believing. Seeing is believing. I mean, seeing is believing, that's a human phenomena, right, that's a human phenomenon. And a lot of us, our faith is predicated on that. Imam Ali ﷺ said, if I was able to see, if the veil was lifted between the Hanseen and the Seen, and I was able to see, it would not increase my faith, one Ayodah. Because believing is seeing for Imam Ali ﷺ. But I have a question. How come Prophets, if we're anywhere less than others, ask the same question about, you know, reviving Prophets. But he's not that asking. There's a very good question that I think that we can find in Tabseer, right? But one of the things, one of the things I can mention, and I'd be interested in knowing what Imam Al-Razi says and what others have said, one of the things that I can mention about this is that Sayyidina Ibrahim Ali ﷺ did not stipulate it as the way that they are stipulating it. They would say that now we know you're telling us the truth. And that was not the stipulation that Sayyidina Ibrahim Ali ﷺ had. He just wanted to see it. Like, who doesn't want to see life created out of death? Who doesn't want to see that? I don't want to see that. It doesn't mean that if I don't see it, I won't believe, or if I don't see it, my faith will not be certain. My faith is a certain, like Imam Ali ﷺ said, that my faith and the faith of Jubeel Ali ﷺ is just a certain. That's a whole other debate, right? Whether Imam increases or decreases. But for Abu Hanifa, and it's a semantic thing, for Abu Hanifa, he says that Imam is a jasmine, right? It's affirming something as true, and there's no degree in that. It's either true or it's not true. And so if you recognize it as true, then you have certainty, right? You have certainty. And if you recognize it as not true, then you have doubt in it, right? And it's either certainty or doubt. So that's faith for him. So Imam Ali ﷺ had that certain faith in Allah SWT, but you want to see it. You want to see it. Oh Allah, show me how you raised it. I mean, who doesn't want to see that as a prequel? So it's this natural tendency in the human being to want to see. Who doesn't want to see a miracle? Who doesn't want to see Rasulullah in their dreams? We all know that Rasulullah ﷺ that he existed, but who doesn't want an affirmation in their dreams of his intimacy, right?  So that Rasulullah ﷺ is seeking intimacy with his Lord. Now, through seeing a miracle, through seeing how just, you know, and so Allah SWT shows him. He shows it. And he answers that. But he answers it with look, and he answers it with Rahmah. Because Ibrahim ﷺ in his heart, he didn't have what these other people like Ben-Isra'il had. So that's just my answer to that, but of course we have to take it to the Mufassim, see what they say about it. And that was his response. That's what's predicated for him. He says, well, I can liyat mahi naqabi? Liyat mahi naqabi, you know. Because it doesn't mean in order for me to believe in you, but it says in order for my heart to be tranquil about the matter. I want to have tranquility in my heart. I'd like to have tranquility in my heart just by witnessing a miracle like that. It's a curiosity basically. It's curiosity. I want that curiosity to be sort of quelled. You know. I'd like to see how and how, just the howness of it. There's a curiosity that I have that I'd like to be sort of satiated, fulfilled. That's all it is. It's a desire. It's a desire to witness the creative power of Allah. I want that desire to be quenched. That's all.  The example that when you were explaining how or you kind of made fun of like how this would have been if you submitted this in school, you'd get red marks all over and it would be wrong and C minus and all that. So it just made me think of what was the reaction then of Quraysh because I don't remember ever hearing that they kind of like tried to semantically or like grammatically attack the Qur'an or did they or were they just in awe of it? They were in awe of it. They had two responses to it. I'd say three. One is that they were in such utter awe of it that they recognized it as not being moral speech and so say, no on the way to killing the Prophet ﷺ goes and embraces him because he recognizes this could not come from except from Allah. It was just so beautiful, so powerful, so unique. That's one reaction. Another reaction is that they would they recognize it as true but they didn't allow that recognition to flourish into Imam. And so they rejected it. Right? They rejected it. And others did not. Others would was it the third reaction to this is that others would refuse to listen to it. Right? From the very Gekko, they would refuse to listen to it and just write it off as as they would write it off because they already had foregone conclusions about who the Prophet ﷺ was, that he was a liar and he uses and so they would sort of tune out to it. But they didn't try to say this. Oh, take it apart and everything? No, they didn't have anything like that. Because the thing is you're expecting something to come and it doesn't come this all. You can't really poke at that because this is actually part of their own rhetorical devices. It's there in the poetry. It's what Arabs themselves use in their poetry to be able to color a meaning of paint and image and you already have elliptical speech all throughout poetry. Not in the normal conversation that people have but there's also there's precedent for this in their own poetry for it.