You're welcome to class everyone. Welcome to the class on Romans. We are now studying Romans chapter 6. We began studying Romans chapter 6 on Monday, a very powerful chapter, a chapter that is so fully, powerfully loaded with such powerful truths of our spiritual identification with Christ. And so even as we continue studying this chapter, receiving more revelations from what the Holy Spirit revealed to the Apostle Paul, we'll just pause for a word of prayer. Can John Paul lead us in prayer, please? Let's pray. Lord, we want to thank you for this time. We pray and ask for your presence to be with us today. God, as we continue to learn from your word, we ask that you would lead us, you would guide us and let your presence be with us for God.  We thank you. In Jesus' name we pray. Amen. Amen. Thank you. So in chapter 6, Paul is basically addressing the main issue of the problem of sin. And he does this by posing two main questions. The first question is in verse 1. Shall we continue to sin that grace may abound? And the second main question is in verse 15 where he says, shall we sin because we're not under the law but under grace. Now to answer these two main questions, he has some follow-up questions. So the first question in verse 1 is follow-up questions in verse 2 and verse 3. And for verse 15, it's the main question that he asked as follow-up questions in verse 16 and verse 21, which we will study. So in verse 1, he says, what shall we say then? Shall we continue in sin that grace may abound? So he's asking a rhetorical question here. That means the answer is quite evident. It's quite obvious. The answer is an absolute no. He says, why shall we not be able to continue in sin? He's saying because we are dead to sin and that people do not sin and that people just cannot sin because they are dead. The second thing he says that we are baptized into Christ's death. And here he's not talking about what a vaccine but he's talking about a spiritual baptism where he's saying that we have been baptized into the death of Jesus Christ. So by saying that, he's saying that when we come into Christ, when we are born again, we are now identified with Christ's death, which means we are baptized into His death. And this is a powerful expression or a powerful proclamation of the spiritual truth of our identification with Christ's death.  So all this is something that happened 2000 years back. But Paul says, even today we can experience the effects of what happened 2000 years back. Just like what Adam and Eve did 6000 years back is still under the effects of the sin that Adam and Eve came under. And under sin, under judgment, under condemnation, being slaves to sin, being slaves to Satan and being slaves to death. Even as we have inherited that 6000 years back because of the disobedience of one man, how much more the obedience of one man and what he did on the cross 2000 years, we receive the benefits of that. What he did on the cross becomes effective in your life and in my life today. So he's basically talking about this powerful expression or this powerful proclamation, the spiritual truth of our identification with Christ's death, His burial, His resurrection, ascension and seeding at the right hand of God the Father. Of course, in this chapter in chapter 6, Paul mentions how we identify with Christ's death, His burial, His ascension. But we also see he mentions about the spiritual truth of our identification of how we have been raised up together with Christ. In Ephesians chapter 2 verse 6, that we are seated with Him, together with Him in heavenly places in Christ Jesus. So in those chapters, Ephesians chapter 2 verses 1 and 2 talks about how we are made alive even though we are dead in our trespasses in our sins. And in Ephesians chapter 2 verse 6, he talks about how we are raised up together, made to sit together in heavenly places in Christ Jesus. So in that verse, we see how we are also united with Him in His ascension and Him being seated at the right hand of God the Father. So we studied in detail verses 1 to verse 5. Now we move on to chapter, sorry, verses 6 and verse 7. Can something please read verses 6 and verse 7 please. Romans chapter 6 verses 6 and 7, can somebody read that? Knowing this, that our old man was crucified with Him, that the body of sin might be done away with that, we should no longer be slaves of sin. For he who has died has been freed from sin. Amen. Thank you so much. So here we see that Paul is saying, you know, beginning this sentence by saying that, you know, knowing this. So many believers don't know the truth. And this is something that we need to know. Without knowing or having revelation or spiritual understanding of the truth, we will not be able to walk in it. And he talks about the old man versus the new man, which I already explained last week. But we will move on to verse 6. Knowing this, that our old man was crucified with Him, that the body of sin might be done away with that, we should no longer be slaves of sin. Now the body of sin basically represents the sum totality of sin. The sum totality of sin. Now in the New Testament, the word body is spoken in different ways. It can in some places refer to the physical body. In some places it can refer to the body of Christ that represents all the believers that are part of the church of the body of Christ. Or like in this instance here in Romans chapter 6 verse 6, it talks of the sum totality of something or the full measure of something. So that is the way it is used here. So the body of sin might be done away with means the sum totality of sin was done away with. Or the full measure of sin was done away with was gotten rid of. So Paul is saying that, hey, it is gotten rid of, it is done away with, hence we are no longer slaves of sin. So verse 6 is so powerful this truth. But as believers, we are no longer slaves of sin because why the old man was crucified and the totality of sin was taken out of our life. When you and I died with Christ on the cross, this is what happened. The old man was crucified and the totality of sin was taken out of our lives. So as believers, we are no longer a slave of sin because the sum totality of sin was done away with. Amen to that. And celebrate that. And so he says in verse 7, for he who has died has been freed from sin. He who has died has been freed from sin. So what Paul is saying, hey, is you've basically been dead to sin. And because you're dead to sin, you're free from sin.  Now, once he's dead, he is free from the sin of alcohol, free from the addiction of alcohol and from drinking. So around his coffin, if you keep the most expensive alcohol, full bottles around his body, he's around his coffin, he's not going to get up and drink even a little bit. He can't because he is, he's dead. Okay, he's dead to sin. And that is what Paul is basically saying in verses 6 and 7, that the old man is dead. And the sum totality of that sin that is controlling us, that is, has made us slaves that has had such a great addiction or a controller. And we have been released from that. We are free from sin and saying, this is what has happened or this is what took place on the cross. When Christ died on the cross, you know, we died with him. Our old man was crucified and the power of sin over our life was broken, was nullified, was done away with totally forever. And so today we can live a life free from sin. Okay, so this is what happened 2000 years back. But today Paul is saying, since you and I identify with this last Adam, we identify with the second man, you know, we identify with him spiritually to identify with what happened with him 2000 years back. Okay, so the truth that we are dead to sin in Christ, we are crucified in Christ, and the power of sin over our life is broken, is a truth. It's reality, it is real. And it comes to us spiritually. So this is a spiritual truth that you and I must walk in that spiritual truth today. So you and I can say that, hey, my old man is crucified in Christ, the body of sin was destroyed, the power of sin was destroyed, and that I'm no longer a slave of sin and dead to sin and free from sin. And we can say this because spiritually this is ours in Christ Jesus. Now the devil may want us to think that we are still subject to these things. The devil does not want us to know this truth, to live this truth, to walk in these truths. But these are things we are seeing here and these are powerful truths that the Holy Spirit is revealed through the Apostle Paul. And if we know this truth, we can resist what the devil is telling us or putting on us as believers that, hey, it's okay for us to sin. Because why is it okay for us to sin? Because the grace of God is freely available. The grace of God is lavished upon us. God has lavished his love upon us.  Remember, there is no condemnation in Christ Jesus. Hey, you're going to learn that in Romans chapter 8. So these are some of the lies of the enemy, but we need to know this truth. Okay, that is what he says in verse 6, knowing this truth, not just knowing it, but believing it, accepting this truth and living in this truth, walking in this truth and keeping in step with this truth. And then he goes on to talk about how we were dead and now we are alive once for all in verses 8 to 10. So we would read verses 8 to 10 and then we would see what we can learn from verses 8 to 10. Before that, anyone has any questions, any doubts? Verses 1 to 7? No. Okay, we will move on to verses 8 to 10. So can somebody please read verses 8 to 10 please. Now, if we died with Christ, we believe that we shall also live with Him. Knowing that Christ having been raised from the dead dies no more. Death no longer has a dominion over Him, for the dead that He died, He died to sin once for all. But the life that He lives, He lives to God. Likewise, you also recall yourselves to be dead indeed to sin, but alive to God in Christ Jesus alone. Amen. Thank you, Subashis. So in verse 8 Paul is saying that Christ died and rose again. So the story does not just end with Christ's crucifixion and Him dying on the cross. So if we believe that we are united together or we are made one with Christ with Him in His death, you know, as He's already revealed to us or spoken to us or written to us in verses 4 and 5, He's saying, so we also need to believe that we have been united together with Him in His burial. And so we also believe that we have also been united together with Him in His resurrection. So He's saying, hey, we're not just identifying or we don't just virtually identify with Christ's death on the cross, but we also, you know, are united with Him. We identify with Him in His burial and His resurrection. So, and He says that now, since we have been dead with Christ, we have been buried with Him. We've also been resurrected. We identify with Him spiritually in this. We are united together with Him and spiritually with Him in this. So Paul says, the rest of this is also true. Not only did we die with Him, but the rest is also true that we also live with Him. So when Christ was raised up from the dead, you know, death had no more control over Him. In the same way, these things of the past, you know, that had a control over our lives, sin, death, Satan, all of that has no longer any control over our lives. So He's saying that when Christ was raised up from the dead, death had no more control over Him. In the same way, these past things, you know, we have put behind have no more control over us. So what does Paul really mean? In verse 4, he says, we know that this is Christ was raised back to life by the glory of the Father. We also walk in newness of life. So says that, hey, once we are united with Christ, we identify with Christ spiritually, not only His death, but also in His burial and His resurrection. It means that when we are resurrected with Christ or we are united with Christ in His resurrection, or we identify with Him spiritually in His resurrection, we are raised to walk in newness of life. So when he says, when Christ was buried, we also was buried. What does he mean? It means that, you know, that there is an end to the old life. There is a full stop to the old life, which means the old has no more claims on that person because the person is dead. Okay. There's no more claims on that person. Now, let me give you an example from a present world. For example, if a man has a huge debt, okay, and he dies. Okay. And the person who he has borrowed from or the company that he has borrowed from has put a, you know, file them in a lawsuit. Okay. Put a case against him. Now, this person has a huge debt and he is, he dies and he's buried. Now, the world has no more claims on his, on him. Right.  Amen. And the court case also that is against him. No one can come and say, hey, wake up. It's time for your phone hearing.  Okay. There's a release from the old. He's completely free, set free, broken off, cut off, severed from the old life. And the old life has no more claims on that man. Okay. In the same way Paul is saying that when Christ was buried, we were buried with him. That means the old life has no more claims over us. Okay. Addiction has no more claim over us. Addiction has no more claim over us. That has no more claim over us and Satan and being slaves to Satan has no more claims over our lives. Amen. Okay. So the old life has no more claims over us. And then he says we were raised from the dead just like Christ so we can walk in newness of life. So resurrection means what? You know, it means newness of life. So when Christ was crucified, we were also crucified. So how do we identify with it? It means the end of the old man, the breaking of the power of sin over our lives. The power of sin over our lives is totally broken. Now what does, how do we identify with Christ's burial? Okay. It means the end of the old life. The old life has no more claims over us. Okay. Or we have no more claims over the old life. So sin has no more claim over us. Law has no more claim over us. We are no longer under any condemnation. Okay. And resurrection means that we are given a brand new life. We are now living the eternal life. Living the eternal life here and now. Okay. We'll come to talking about eternal life in just a little bit. How do we identify with Christ's ascension? He says, hey, we are no longer under the influence of the systems of the evil and rebellion that is there in this world. Like I explained last class on Monday. And how do we identify spiritually with being seated with Christ?  Okay. So when he says that this is how we identify spiritually, this is what it really means. So when he says that, you know, when we are resurrected with Christ says we are living the eternal life here and now. So eternal life is not something that will start the moment we die and we enter into heaven. It's not something that is an eschatological quote, which means it's not just something that is way into the future. It's way into the future, but it's also something that is a realized eschatology. That means, yes, it's something that is going to have happened fully. There's a complete sense of it, the full sense of it that we will see that we will experience in totality when we get to heaven. Here now in the present, we also receive a taste of that eternal life. Okay. Because all this is applied to us in the instant, the right now moment when we accepted Jesus Christ as a Lord and Savior. We already start living. We always start working in the eternal life here and now and also the life of God, the nature of God begins to be operated in and through our lives here now in the present. Yes, we know that some part of it is not fully complete or some part of it started true in our bodies that our bodies are mortal and we are going to the grave. But in our spirit, we have the eternal life. It's already there and we know it will get better because we will receive glorified bodies. We will no longer have this mortal bodies, but mortality will be changing in mortality. You know, we will receive glorified bodies and we will be with God in heaven. But eternal life is already something that we realize now. It's already started now inside us. We are walking in the newness of life. We have the nature of God in our spirit man because we spiritually identify with Christ's resurrection. Okay, so this is what he means in verse eight, verse nine. Knowing that Christ having been raised from the dead dies no more. That no longer has dominion over him. Okay, in verse 10, for the death that he died, he died to sin once for all, but the life that he lives, he lives through God. So, verses nine and 10, what did Christ die for? You know, what Christ died for, he died for once for all. The work is complete. It's a full sufficient, perfect sacrifice. The work is complete. That no longer has dominion over him and it will always remain under him. Okay, so this is what he talks about how we identify our spiritual truth of our identification or, you know, a spiritual truth of our identification with Christ that his burial and his resurrection. And then he moves on to five actions that we need to take to live our life free from sin in verses 11 onwards. So before we move on to verse 11, anyone has any questions, any doubts, anything you'd like to share? Okay, there are no questions and we will move on to see the five actions to live free from sin. Can somebody please read verses 11 to 14 please.  Therefore, do not let sin rain in your mortal body that you should obey in its loss. And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead and your members as instruments of righteousness to God. For sins a lot have dominion over you, for you are not under law but under grace. Amen. Thank you, Subhashish. So was then, you know, Paul is pointing to Jesus.  He died, you know, to sin once for all.  And then he begins verse 11, he says likewise. So there is a connection of what he's saying in verse 10. And what he's going to tell us now, he says likewise means in the same manner in the same way, just as Jesus died once for all to sin and he is alive once for all to God, which means he's fully consecrated and dedicated to the Father. He says, hence in the same way, we also live in the same way. We also need to consider ourselves once for all dead to sin, completely dead to sin. And now we are completely alive to God, which means we're completely consecrated. We are completely dedicated to the Father. And then he presents five actions that we must take to live free from sin. Or he says the truth of identification is lived out like this. So he's presented the truth of our identification in chapter five, in chapter six, how we identify with Adam, how we identify with the last Adam, how we identify with the natural man, the first man, how we identify with the spiritual man, the second man. Now he goes on to say about how we must... And then he also talks about us, the spiritual truth of our identification when he talks about how we identify with him spiritually through his death, his burial, his resurrection, his ascension, and his hymn singing to the right hand of the Father. He says, based on the truth of our identification, how do we live our lives? So verse 11, he says, reckon yourself. And verse 12, he says, don't let sin rain. Verse 13, he says, do not present your members as instruments of righteousness. Verse 13, he says, present yourselves to God. And verse 13, he also says at this point, present your members as instruments of righteousness. So what does he mean when he says in verse 11, reckon yourself.  So reckon yourself means consider yourselves. In the Greek, it's an accounting word. It's a word that is used in the context of accounts, you know, accounting. So I'll give you an example. Sometimes I'd say a man has 10 notes. And each of those 10 notes are worth 10 rupees. Okay. However, he counts these 10 notes in any which ways he counts these 10 notes, it will amount to the same thing. It will amount to rupees 100. Okay, because 10 notes worth 10 rupees. So it will amount to the same thing rupees 100. It cannot be disputed. It cannot be questioned in any way. So he's saying the same way you reckon yourself. That means reckon yourself means count it as a fact. Consider yourself as someone who's dead to sin. Consider yourself as counted as a fact that you are alive to God. Likewise, he died to sin once for all. But the life that he lives, he lives to God. So likewise, a believer must say, hey, I'm dead to sin once for all. And I'm alive to God once for all. Okay. So it means that once and for all, I embrace it. I accept it. I vacuum it. I consider it. I take it as a fact that I'm dead to sin. I'm alive to God, which means I have nothing to do with sin. I have everything to do with God. So how do I do this? First, I reckon to sin. I'm done with sin because I'm dead to sin and alive to God. So as believers, we need to come to this place where we have understood our identification with Christ that I am dead to sin or I'm done away with sin. I reckon myself dead to sin. But the problem is that many of us believers, we have never considered this truth or consider this fact that we are ourselves dead to sin. But we need to reckon ourselves that we are dead to sin and alive to God. The second thing he says is do not let sin rain. What's 12? Do not let sin rain in your mortal bodies that you should obey it in its lust. So what I'm saying, just because you have done away with sin, because you're dead to sin and alive to God, therefore do not let sin rain in your mortal bodies. That means refuse to give sin any place in your body. Why? Because you're dead to sin and alive to God. So sin has absolutely no place in your life. And hence the believer becomes intolerant to sin. And then he says present your members as instruments of righteousness. The third action point that we need to take is we need to present our members as instruments of right. Do not present your members, sorry, as instruments of unrighteousness. So he's saying here by the act of our will or willingly or making our choice that your body is not going to be a weapon of sin and unrighteousness. Instrument basically means weapon. So your body is not going to be a weapon of sin and unrighteousness. The fourth action point in verse 13, he says present yourselves to God. Present your members as instruments of righteousness. But present yourselves to God as being alive from the dead and your members as instruments of righteousness to God. So again he's saying this is the act of your will. This is something you need to make a choice that your body is not going to be a weapon of sin and unrighteousness. But we can say God, you know, I present myself 100% to you and my body as a weapon of righteousness, which means that God, my body is going to advance righteousness. My body is going to yield to righteousness, walk in righteousness, live in righteousness. And the fifth action point here is present your members as instruments of righteousness. He says yield every member of your body to God so that every member serves as an instrument, which means as a weapon of righteousness. And then in verse 14 he says for sin shall no longer have dominion over you for you're not under the law but under risk. Before we move on to verse 14, anyone has any questions about these five action points? No? Okay, verse 14 Paul says for sin shall not have dominion over you. So Paul says sin has no right, no dominion over a believer. Then he says you are not under the law but under grace. So he's basically drawing a contrast being under the law and being under grace. Now he's already told us that the law, what was the law given? The law was given because it told us what was the right thing to do. The law was given so that we can know that hey, we have missed the mark, we have sinned, we have transgressed. And also the law told us what is the right thing to do and what is not the right thing to do. But the law did not empower us to do the right thing. It only told us what is right and wrong but the law did not empower us to do the right thing. But grace tells us what is the right thing to do but also grace empowers us to do the right thing. So grace is the one that empowers us to do the right thing. And also we need to know that the standard under grace is much greater, is much higher than the standard under the law. We know that in the Old Testament, God says do not murder. But in the New Testament, what does Jesus say? If anyone hates your brother, you've already committed murder.  So the standards of grace is much more higher. The law says in the Old Testament do not commit adultery. But grace says that even if you look lustfully at a woman, you've already committed adultery in your heart. Hence we see that the standards under grace is much greater or higher than the standards of the law. And now Paul expands about law and grace further in chapter 7. But we will move on to verse 15 where Paul asked the second main question, shall we sin? Because we are not under the law but under grace verse 15. So we look at that and then he also presents two questions to counter that or to answer that in verses 16 and 17. So can somebody please read verses 15 to verse 18 please. What then shall we sin? What then shall we sin because we are not under law but under grace? Certainly not. Do you not know that to whom you present yourself slaves to obey? You are that one's slaves whom you obey? Whether of sin leading to death or of obedience leading to righteousness? But God, we thank that though you are slaves to slaves of sin, yet you obeyed from the heart that forms of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness. Amen. Thank you, Subashish. So here in verse 15 he has the second main question, shall we sin because we are not under the law but under grace? And then to explain that he has two more questions. He says verse 16, do you not know that to whom you present yourself slaves to obey?  Whether of sin leading to death or of obedience leading to righteousness? What fruits did you have then in the things of which you are now ashamed? That is in verse 21, the second counter question. But verse 15, again he asked this question which is a rhetorical question which he himself asked and he himself answers. Or the rhetorical question basically means the answer is very implicit. It's just obvious. It's just right there. He says what then shall we sin because we are under the law, not under the law but under grace? And he says certainly not. So he gives the answer. Why? Because he says, you know, I already told you to present yourselves to God.   But under the grace, you are now the slave of righteousness. Okay, to say when you were under the law, you were a slave of sin.  When you were under the law, you were a slave of sin because law made it very evident that we could not keep the law. You know, made it very evident that we broke the law at various points. We just had no power, no strength in us to overcome sin to, you know, not sin, but we ended up always yielding to sin and we ended up being slaves of sin. But under grace, we are slaves of God and we are slaves of righteousness. And he says, why are we slaves? Because he says we have willingly presented ourselves to God. Okay, he was 16. He says, do we not know that to whom you present yourselves slaves to obey? You are that one slave whom you obey, whether a sin leading to death or obedience leading to righteousness. Now the Greek word for slave here is bulos, meaning born servant. And this is the same word that Paul refers to himself in Romans chapter one was one where he says, you know, that he's a born servant of Christ. That means a born servant who willingly voluntarily chose to submit himself to become a slave or completely surrendered himself to the master for life to do what the master wants him to do. Okay.  Okay. So in both these cases, you are a slave, but only the difference is the master is different. Okay. And it was 13. He said, present yourselves to God means having presented ourselves to God, we now become slaves of God, we obey God and we are slaves of righteousness. Okay. We are born servants of righteousness. It means that we have basically no option but to live a righteous life because we have made a willing choice to present ourselves to God. And while he says this, he says, you know, give thanks to God. Okay. And was 17 and was 18 possessed, but God, we thank that though you were slaves of sin, where to obey from the heart that form of doctrine to which we are deliver and having been set free from sin, you became a slave of righteousness.  So he's saying, Hey, it was slaves of sin. Set free from sin. Now you become slaves of righteousness. So how are you no longer slaves of sin? And now how are you slave of righteousness? What made that difference? He said, what made the difference is because you obeyed from the heart. You obeyed from the heart, the form of doctrine or teaching that was delivered to you. So they were given teaching. And what is that teaching? The same teaching that we are studying now that we are going through, you know, that we are looking at, we are studying, examining ourselves. This teaching took them from being slaves of sin to being set free from sin and becoming slaves of righteousness. And how did it happen? Because they obeyed from their heart. They wholeheartedly obeyed and they wholeheartedly gave themselves to this teaching. Now this word form, form of doctrine, which you were delivered to. The word form here basically means mold or a cast. Okay. So factories where they want to make something, they basically make a mold and pour the liquid, whether it is plastic or copper or gold or silver, they pour it into the mold. So here they're saying this teaching or doctrine that has brought to you or that has been given to you is like a mold.  And, you know, when you have obedient heart, your obedient heart is like a liquid that has been poured into that mold. Okay.  And when it solidifies, it comes out as something different. So he's telling the Jews, hey, you're going to keep on teaching the law, sticking on to the law, holding the law. Then you are giving yourself, you're giving your heart to that mold or to that form or the doctrine of teaching. And what is the end result? What is going to come out? You're going to be slaves of sin, slaves of the law, slaves of uncleanniness and lawlessness. But he's saying, if you obey and listen to this teaching and you give your heart to this teaching, this doctrine that I'm presenting you with here, you give it, you give your heart, hold heartedly to it. It's like your heart being poured out into this mold, this teaching and doctrine. And what is going to come out is different. You're going to be slaves of God.  So he's saying they are slaves of sin, but they have been set free from sin. Why have they been set free from sin? Because they wholeheartedly accepted the teaching. The teaching was the mold that was cast into being set free from being slaves of sin and becoming slaves of righteousness. And he's saying this is why this truth needs to be communicated to the believers, to the churches, to the believers because this teaching is the mold. The teaching, the doctrine is the mold and when people wholeheartedly pour their hearts out, you know, the result is different. So when the church receives this truth wholeheartedly, what will happen? The word of God will produce the same results for them as it happened to the people back then in Paul's time. Okay. And then Paul goes on to sum up what he is saying in verses 19 to 23. We look at it on Monday. We'll stop here. Anyone has any questions? So even as we leave, you know, remember that you are dead to sin.  Don't let sin drain in your mortal bodies. Present your members as instruments of righteousness and not unrighteousness and present yourselves to God. Amen. Okay. Thank you for joining this class. Have a blessed weekend or refreshing and a restful weekend and see you all on Monday. Thank you, everyone.


Hello everyone, this is Ahmed Dan of AhmedDan.com. Today I'll have another episode of Fujifilm video and I'll talk about Fujifilm XS7 rumor to be discontinued. So I was checking B&H website and I found that they have the listing of Fujifilm XS7 and it shows that discontinued and also there are rumors floating on the internet being discontinued of this tiny little nice camera. So Fujifilm XS7 was launched about a year ago or less than a year ago and usually Fujifilm upgrades XS7 camera or XS series camera in every less than two years, more than one and a half year. So still this is far from the upgrading time so it doesn't just make sense that you know they're discontinuing the XS7 at this time. However this is not for sure that you know this is really going to be discontinued or just you know B&H has that on their website which you're looking at it right now that discontinued because I was not able to see any other website showing that word discontinued. However I have noticed that in the past few months the prices have you know gone down dramatically. So this is there's like you know 150 to 250 dollars discount on this camera and right now if you're in Canada you can grab one brand new one for 675 dollars which is really a good price. So it looks like to me that you know they're trying to clear their stock that's why they're you know getting rid of all the cameras and there's such a huge discounts on the Fujifilm XS7 but at this point no one knows that you know whether they're really discontinuing the Fuji XS7 or they're just you know going to bring more supplies or they're just going to release the next version of XS7 which is supposed to be XA8 or their Fuji is going to totally discontinue the whole XA line. So at this point we do not know anything. I love this camera because for this price you know this is an entry-level mirrorless camera at a very good price and you're not going to get this type of quality camera at this type of low price and especially this is from Fuji. I own this camera and you know the photo and videos all they are really you know very good quality and you can see some of the videos on this channel some of the photos on this channel and also I'll put links in the description box below. So it was like you know it took me a shock me or probably everyone else was shocked that you know they're discontinuing even before the camera release date passes its one-year time frame. So we're going to have to just you know wait and see at this point whether there's going to be a newer version or there's going to be totally discontinued. This line of this series of cameras or you know this is just a glitch or something on B&H website which shows discontinued. If you have any information about the Fuji XS7 being discontinued or if you have any thoughts or you know what do you think is going to happen if whether they're going to release another updated version or they're just going to discontinue the whole thing please leave a comment in the comment sections so you know the rest of us can know and get more information if you have any information available. So that's all I wanted to talk about thank you for watching this video forget about subscribing this channel forget about liking this video there'll be more videos coming up so I'll see you shortly thank you


When you start like, you know you stick to Fatiha, that's the wajib, that's a rukh, that's a pila. As for reading anything other than Fatiha after that, it's highly recommended. It is what? Highly recommended. One should not leave it, especially now that it may cause a lot of sort of problems. One should not even try to do it. Because if it's a sunnah and it's highly recommended, then why would you leave the highly recommended act anyways for? Sometimes the Prophet used to lengthen the recitation after Surah Al-Fatiha. Sometimes he used to shorten it because of a reasoning of journey. Or a child's illness, or a child's crying, or a reason they make that may oppose. The Prophet used to go silent. And so he used to shorten, sorry. He used to what? Shorten.  Shorten the Salah. If the people are traveling and they're very tired and people just come from a journey, came to your house and visit. People are traveling, they're tired. Give them a very, very light Salah. That recitation differs from different Salahs. The recitation in Fajr is longer than the other five Salahs. For the other four remaining Salahs, Fajr should be a bit longer. And then after the Zuhr comes next, in terms of length. And then Maghrib is done. Rarely the Prophet used to do that. And the reason is why. Because the earlier it is, the fresher the people are, the more energy that they have, and the more that they are able to take the recitation on. But the more he gets tonight and they go to their daily affairs, the longer Salah, the more havoc and more hardship it may cause them. But the Salatul Maghrib, the Prophet used to longen it. A lot of the times. Maghrib, a lot of the times. So it was more than a majority, more than a number, you would do it. While Qiraat of the Salat is lady, the recitation at the night prayer, Atwa-l-Midalika-Kulli is also the longest. All of the five Salahs. Five Salahs, Qiyamul-Leil is longer. The recitation that is done in the Qiyamul-Leil should be very long, very lengthened. You see, Wa Sunnatu, the Sunnah, Ita'latul Qiraatah, the Sunnah is to lengthen the recitation Farraqat-il-Ula on the first Raqa'ah. Aqtaru minasaaliyah, longer than the Sakir-Rak'ah.  You see the people on the first Raqa'ah, very short. And he gets a bit of confidence in the Sakir-Rak'ah when he's leading the people. So he goes out. Sahih? Because the first Raqa'ah is scared, he's like, okay, I don't know, I'm the Imam. So he's scared to do something very small. And then the Sakir-Rak'ah, he gets confident. He's like, I did it, so what can I do now? Sah'ah Imran. Sah'ah. So the person, what should he do? The first Raqa'ah, he should what? The first Raqa'ah, he should longer than the rest of the other Raqa'ahs. The second becomes a bit shorter than the first one. Bit, not that much. That last two one should be very light anyway. You should read Fatiha only and go down, down. Or better, you read a very short recitation for the Sakir-Rak'ahs. وَاَيَجْ عَلَى الْقِرَاءَةَ That he makes the recitation فِلْ أُخْرَيَينِ أَقْسَرُ مِنَ الْأَولَيَينِ He makes the two last Raqa'ahs shorter than the first two in total. قَدْرًا نِسْفِيِ In half of what you prayed in the first one. So whatever you led in the first, as a whole, half of it is what the second share. The second two, or the second third Raqa'ah. And if it's Fajr, then of course it's just two Raqa'ahs. And the reason why Fajr is long is because it's two Raqa'ah first of all, and the second thing is that it's morning.  نعم. قِرَاءَ تَلْ فَاتِحَةِ في كل رَكْعَةٍ Reciting Fatiha in every Raqa'ah. وَاَتَجِبُواْ It is mandatory. قِرَاءَ تَلْ فَاتِحَةِ Reciting Fatiha in every Raqa'ah. وَاَيُسَنْ لُزِادْتَ عليْهَا And it's recommended that a person increases on reciting after the Fatiha'ah, a Surah. في رَكْعَتَيْنِ In the first two Raqa'ahs, الأخيراتين ايضًا احيانًا The second two Raqa'ahs. The last two of Isha, it's recommended that a person recites Surahs after it. Sometimes, حيانًا, sometimes, not always. وَاَلَا تَجُوْزُواْ And it's not permissible اِطَالَةُ الْإِمَامِ That the Imam lengthens the Salat للقِرَاءَةِ By his recitation, the recitation بِاكْتَلْمِ مَا جَعْفِ سُنَّةِ Longer than that which is in the Sunnah. So what you do is you study the Prophet's Salat, the longest Salat that you ever prayed. You can't pass that. The longest that we have in the Sunnah, you need to watch. Look at that, you can't go over that. سورة الأعراف, all of it. You look at the longest prayer that he did and you are confined in that. You cannot go over that. It's not allowed. It's not permissible. You see He said, why? Because it's going to be a burden on those who are praying behind him. Olderly men that are praying behind him. Sick people who are praying behind him. A woman that has to breastfeed her child that is praying behind him. A person who has a business or something to do. He's selling his products. He's a businessman. He trades. It's just the right time. He came to the message and you're killing him with a long recitation. Reading loudly in loud and also low in the recitation. Meaning the difference of salat. Some salat you read loud and some you read low. The salat in which the person has to utter loudly the recitation Istisqa looking for the rain, asking Allah for rain. While Qusuf asking the eclipse with the moon of the sun. Does it matter? You have seven, right? And he reads low in recitation. Al-dhuhru wal-asr. And the third He doesn't read it loud. While Yajuzu, it is permissible for the Imam to listen to them. That he makes the people who are praying behind him. He makes the people who are verses from him sometimes. Put his voice up there. He goes. It's permissible. It goes loud and something goes back again. It's permissible for him to do that. To hear so the people listen and they hear. It's permissible. Sometimes na'am. How do we know what the Prophet is asking us to pray with? How do we know? Qusuf is going to bring it now inshallah. The surah or not in the Kitab but in his other Kitab. He mentions what the best thing to read is Al-dhuhr. And the Prophet used to do a lot. How did the company know? They used to hear him. He used to read it loud for them to know. Because he is a teacher. The wittir and the qiyamu l-layl. Salatu l-layl. The wittir which is the last raga'at of the Salatu l-layl. The one should do what? Sometimes don't read it loud. Why are you even going to read the qiyamu l-layl loud for? Not always. Sometimes read it loud. As for the recitation. When you do choose to read it loud. Remember to go middle with it. Don't let your veins come out and shout so much. Umar was what? Very loud. And Abu Bakr was what? So what did he do? He got both of the recitation and said you go up and you go a bit down. Both of you do that. Tertilu al-Quran is the recitation and the method of recitation of the Qur'an. One should have to read. Wa sunnah to the sunnah is ayyurattala al-Quranah. That the Qur'an is recited tertiilun with the tertiilun. The recitation is the tajweed and the haqqam are followed. One should not go fast. Alhamdulillah. Alhamdulillah. Fast. One should not do that. One should read it very slow. Eat smoothly. Nicely. Beautiful voice. Try to make your recitation word for word to be. People can hear the letters and everything. Wa yuza'inu al-Quranah bisa'uti. And that one should beautify his recitation voice with the Qur'an. Try to be nice. Don't say. Alhamdulillah. Al-Rahman al-Rahim. One should not read like that. Read it with what? Masha'Allah. One should beautify his voice. And melody. Masha'Allah. But what? When you're reading it like that, try to follow according to the recitation you're following according to the tajweed. Some people's music is become literal music. Especially if you go to Sudan. The recitation it goes extremely to melody sometimes. It should be very scared that the Qur'an doesn't go that level of like it becomes a music. You go back to the Ahkam and the people of the knowledge of the recitation. They know it. One should not recite with all of these. They've got methods for recitation. Know that right now. Maqamah they call it. Maqamah this. Maqamah that. All of these are bida'ah. They are innovation. These maqamah that are used. That the one looks after. This maqamah is what I'm going to read. And this maqamah all of those are Al-Halul-Muqtadi'ah. They are recitation of innovation. Originally if you go to the maqamah and you study them. They come from ya'am. They come from music. It's from the field of music. If a person recites and then somebody comes up to you and says Akhi you know your recitation. Yeah. It was maqamah to fulaq. Keda'u keda'u. This maqamah. Then and you were not looking for it.  Then that's not your problem. But if you try to pretend. Try to use that type of recitation and all of that. I remember one of the Qura'at right now in life. We've sealed this very good rasha'Allah. Muhammad, his name is Ma'a Salawi. Ma'a Salawi in Egypt. I remember when he'd done a Dora for us one time in Egypt. And this issue was brought to him. And you know he's not from Qura'at. He's from the Qura'at Al-Kibar right now at this time of life. And Masha'Allah bless him with future of the maqamah. Sha'ab Aziz Al-Baz has a fatwa which is ajeeb on the issue of the maqamah when he was asked. So one should stay away from it. Wa la yata gannaa, one should not melodify. He wants to use that tip and the maqamah. There's another maqamah like this. All of this one should stay away from it. Opening for the Imam. When he gets it wrong, how would you open it for him? He gets it wrong. He does a verse. He stops and he doesn't know. You can't say that everyone will be silent in it. Wa yufshala'u it is legislated. It is allowed. Lil muqtadi the one that is the praying behind the Imam. Anya taqassa dal fatha. That he intends to open for the Imam. Al-Imami idha urtija. Alayhi fiqraa. If a mistake or something occurs from him that was wrong. He gets nothing. He says the verse wrong. Something.  It can either be a mistake he did. He doesn't know. He's still going on. You can bring him back. Bring him back. He stops and he can't carry on. And he wants to go. He wants. He doesn't want to stop. Semi-man when they get it wrong, Allahu akbar. Alhamdulillah they save us from the. Oh he doesn't. He still wants to carry on. So he starts again. He starts again. Opening for him. You're allowed to recite. For him. Al ruku'u. Ruku'u. Fa idha faraghaa. Mina al qira'a. If the person finishes from the qira'a of the recitation. Sakta al laqifatan. Recitation is over. Fatah is read. What was after it was read. What can one do? He becomes silent. A very smooth silence. Bim iqdari ma yatarada ilayhi nafasuh. At a length of silence that comes back to him. Relax. He gets back to his breath. He gets back his breath. When he finishes whatever he was reading. He got his breath. He pulled it out and pushed it back in. That's it. He should go now down. That's the silence. Thumma yarfa'u yadee. Then he lifts his hands up. Aal al wujuhil mutaqaddim. In the form that was mentioned when he started the salah. When we were talking about the kabeeratul. Ehrab. The way. Call it to the shoulder and the elbow. Thumma wa yukabbir. Wa huwajib. Anhi hasse allahu akbar. And it's mandatory. Can't just go. Why don't you go. Allah that way has to come out. Thumma yarfa'u yadee. Dasdar ruku'u. Bim iqdari ma tastaqirru ma faasuh. His ruku'u is according. How long is he going to do it for? What's the length? According to every part of his body. Steady. Become steadfast. So he goes in and as soon as he when he came out again. Has he stopped? Has he as they. No. He grabs and when he feels like his whole body becomes. He goes up again. And every single body should go into the place that was meant to be in. So when you do the ruku'u. He does everything that was needed. Every limb takes its place. So a person goes allahu akbar and he goes down. He's going to do it in what? According to every part going into its place. How's the ruku'u done now? So the length and everything we mentioned it. Kayfiyatur ruku'u. He places his hands on his knees. And he what? He pushes himself onto it. He opens his fingers. Spreads them out. As though he is grabbing. So he grabs his hands like that. His knees. Not like this. Onto his knees. He opens his hands. And he's holding onto his knees like that. He's digging it to them. If you leave it off. You're sinning. He spreads. He pushes out his back. And he spreads it out. He brings it all out. When he does it. To the extent if water was poured on his back it would stay stead. And it's a mandatory. It's wajib for him to do that.  His head doesn't go in. No. What does he do? His head has to be level to his back. So when a person wipes his back all of it. His head should just go down. So his head should be like his back. Straight with it. So it's like this. My head is now what? But if I do this the person would have to come down my head. Or they'd have to go up with my head. That shouldn't happen. He opens himself from the sides. So he takes his arms away from the sides. So when you do it you don't do it like this. But your knees, you hold it to your knees. Your hands are not like this. Your hands are out. You bring them out. And you do it far as you can. Mir fiqaihi his arms. And janabaihi from the sides. Why? And remember if somebody is paying next to you of course. Do not harm the person next to you. But even then you go far. If you are going to be like this. If you are praying alone. And there's a person praying next to you. What do you do? You go a bit down. You still may think that you might harm the person. You go down to the limit that is needed. A person comes right to you. You just stick your hands together again. No, he said stick it.  You see. He says in his ruku' Subhanah rabbial aadim three times. Or even more. Or even more. Tasweer tul arkan. All the pillars being made same. In length and everything. We're going to, we're going to mention what he means by this. Wa minas sunnatih from the sunnah is. An yusawiy, an yusawiyah. That the person he, he levels. He equals. Bain al arkanif uttul. All those pillars in, in length. Fayaj al ruku'ahu. He makes his ruku'u. Wa qiyamahu. He's standing. Ba'dar ruku'u. After the ruku'u. Wa sujuudahu. And he's sujuud. Wa jalisatahu. And he's sitting. Bain al sajdatayni. In between the sujuud. Kareeban minas sawa. Close to one another. Wa la yajuzu. So all those are pillars, right? All the pillars should be close to each other. Or equal to one another in length. Wa la yajuzu. It is not permissible. An yaqara al qur'ala. That he recites qur'an in the ruku'u. Wa la fis sujuudi. And in the sujuud. One should not recite the qur'an. Coming back from the ruku'u. So ma yarfa'u. One will bring up himself. Sulbahu his back. Minar ruku'u his back. Wa hadar ruku'u. And that's a pillar. Meaning his whole back. Should come back to its original form. In the sense where his back bone is then straight again. Back. He doesn't come from his ruku'u. And just before he reaches back. He goes back again. He goes back fully. And once he's intact. He then goes after. So he comes. He puts everything in place. And until everything becomes steady again. His whole body. He goes like steady now. And then he goes. If one part of your body is shaking. Because it just came from a movement. That's not istikara. That's not steadfulness. You see. All of this sheikh said. Wa hadar ruku'u. It's a pillar. It's a pillar. Remember that. It's a pillar. Wa yakulu fi athla'il i'atidal. What would the person have to say? After he's come back. So the person done the ruku'u. They come back. And they are now stood still. And the hands come up. What do they say? And that is wajib that he says that. He leaves it off his wath. Silling. Wa yarfa'u yadai. He lifts his hands up. Ild al i'atidali with the standing. Aal al wujuhil mutaqadimati. According to the way it was mentioned. In the first takbirat al-i-Halam. Any time you come across the hand lifting. Before or after the takbir. Or with the takbir. All of it is the same. In any standing. Or any lifting of the hands. And any standing. Or any lifting of the hands. The person stands. Mu'tadilan. Mutma'innan. Stead. Straight. Tranquil. Hatta yaquda kulla'admin maqadahu wa hadaruku'u. Every part of his body. It takes the correct place. And that is al-i-Halam. Wa yaqulu fi hadal maqa'i qiyam. And at that stand he also says. Rabbana wa laka al-hamd. He says that. And that is wajib ala kulli musalli. Everyone who is praying. Wa lo kana mu'timan. Even if he is a prayer. He prays with the imam. Whether he is the imam. Or he is praying with the imam. Everyone has to say it. The imam and the maqmum. They all have to say. Rabbana wa laka al-hamd. Fa inna wa rada al-qiyam. Haada wajib ala kulli musalli. That is mandatory upon every prayer. Wa lo kana mu'tamman. Whether he is the person who is being led. Fa inna wa rada al-qiyam. Because for him the standing has occurred. Ammat tasmi'u fa wooroodu l-i'tidan. As for saying samya'Allah al-hamda. It's when the i'tidal is come. Where you saw he levels. Makes the same. Baina haada al-qiyami. That standing. And the ruku' in terms of length. That type. As sujoodu sujood. Thumma yaqulu. He then says the person. Allahu akbar. He was standing. He wants to go to the sujood. He says Allahu akbar. He says wujuban. It's wajib that he says it. wa yarfa'u yaday. He lifts his hands up. Ahiyanat sometimes. Not always. It's ahiyanat. Sometimes. The hands going before the legs. The hands going first. Al-khororo alal yadayni. Coming down on your hands. Thumma yaqulu. The person comes down. Ilas sujoodi. To the prostration. Ala yadayhi with his hands. Ya'da'u huma. He places his hands. Qabla ruqbate. Before his knees. Bihada amara rasoolullah. And that is what the messenger ordered us. Wa hu wa thabitun. And it's affirmed. Anhu from him. Min fiil ehi from his actions. When I had the prophet prohibited us from what? Anit tashabbuhi. In imitating. Bi buruqil ba'iri. That coming down of the camel. And the way that camel comes down is with his knees. That are in the first two front part of him. The first two are knees. They are his knees. The first two. And we were prohibited from coming down. For our knees. The khilaf came here now. Which one do you put down first? The knees or the? The khilaf has come regardless matter. Some of the scholars they said the prohibition isn't what goes down first. It is the form of how you come down. Regardless of what's in the front part of the camel. Besides that. Besides that. Which part of his body comes down first? His front part. And so it is yours. This is what Ibn al-Qayyim said. And Ibn al-Bani ar-Rahim Allah says no. It's not the form or the way that the person comes down. It's what he comes down with first. And it's the knees. You with me. So this is the biggest khilaf that has come regarding them. What silence that? The narration I clearly mentioned. Which the prophet said either If one of you does his sujud or he's coming down to do his sujud He should not come down as the camel does.  His knees. So that riyah that narration makes it even more clearer. And that's authentic narration in regards to this matter.


Being out as trans to my friends is like I have this really great feeling and just makes me really confident in my identity. At first I thought it was going to be horrible, but it turned out to be okay. I just feel more out, more myself, more inspiring to others. I like to sort of be an example because I know that there's a lot of kids that are in situations in which it's not safe for them to come out. I know that there are a lot of kids that are questioning their sexuality and I sort of want to be there as a resource in order to help those kids. Most of my friends are really accepting and if they don't accept me, then they're not really friends to begin with, so why hang out with them, you know? I think just the best thing would be being there for anyone that they think is going through a hard time. We could create, have the gender-noto-batons. I would really like to see sports teams and maybe more of the staff going through training for like trans and non-gender identifying people. I feel that holding a series of, basically like assemblies or seminars, I guess you could call them, on bullying would be a good decision. When bullying is reported, they need to take action and not just ignore it and just say like, oh, you know, kids will be kids, you know? They have to take action so that way this won't occur again. When I first began to realize my career identity was when I was six years old. Since I was in elementary school. In fourth grade? Birth. I was probably like seven because I was, I remember distinctly going into like a grocery store and like, there was just like this really attractive woman and I was like, look at her. And I was like, all these thoughts and I was like, I don't really want to like be her, but I want to like be with her, be her. Just want to become one with that really attractive woman. And then like I thought about it when I like educated myself further and I was like, oh, I get it now. My favorite movie is The Goonies. The Last Unicorn, Donnie Darko. My favorite movie is The Lion King because it teaches us that the past can't haunt us, but if you do something about it, if you will be able to co-commit and who can't love a classic. Any kind of color. Generally gray and black. Black or purple. Black and pink. Red. I should just say that my favorite color is the rainbow. Rainbow? Pink. I hated pink for a long time because there was the expectation that because I was a girl I had to really like the color in in order to sort of, you know, backlash against that.  It's gross sort of attitude, but like in recent years I've sort of realized that it's like my favorite color and because I just really like it. And in a way I sort of view it as me embracing my femininity.