02/2002
IWDM Study Library
Youth Dawah Class

By Imam W. Deen Mohammed
IWDM:
So remember we were talking about sun letters and moon letter. And that's what this is. That's what that's just about. Shaddah with Shaddah. For Shaddah. All sun letters will take Shaddah. If the article, the, goes before the word... Like In the Qur'an. The expression Ash Shams, Ash Shams, Ash Fi. Ash, that's the Shaddah, you don't pronounce the Al.
IWDM:
It's Al before it, but the word is Shams. So, we don't say Al Shams, we say Ash, with Shaddah. Ash Shams. Ash Shams. Ash Shams. And with comma, the moon is in Qur'an. Wal, Ash Shams Wal Qamar. Wal Qa Mar. Ash Shams, Ash Shamsu Wal Qamar. I think the expression in the Qur'an, the Surah that I got, Ma'idah, Raheem Ullah. It's Ash Shamsi, 'cause something went before it.
IWDM:
That the preposition went before it, or so it said Shamsi Wal Qamari. Wal, Qa, Qa, Ma, Ri. Ash Sham Si, Wal Qamari. What you see here is Shaddah, no Shaddah, 'cause this is moon. This is moon letter. Qa. Qaf is moon letter. So it's, Wal, you have to pronounce the Al, Wal Qamari. And this is Sham Sia. This is sun letter. So shadda, take shadda, Ash Sham Si, Ash Shamsi. What happened to the eraser?
Speaker 2:
I think it's up on top.
IWDM:
Oh, it's there, sorry.
Speaker 2:
Thank you.
IWDM:
Yes sir. So, we going put it like, we're beginning a sentence. So, it becomes the subject. And Ash Shamsu. Wal Qamaru. We are speaking now. I'm not talking Qur'an. It's not from Qur'an. If I want to say the sun and the moon, Ash Shamsu Wal Qamaru. That's how I would say it. Pronouncing Al only in the, on the Qamar letter. Not in the Shamsiya letters, Qamari letters, moon letters. Okay.
IWDM:
Sun letter takes Shaddah, and you don't pronounce Al, you only pronounce Ah, Ah and you go to Shams. Ah, Shuh, Shuh, Ash, A-S-H, Ash Shamsu. Here, you have to pronounce the Al, so you go right to the Al, Wal Qamaru... Next time, if you didn't do it this time, next time you should write all the Shamsiya letters and all the Qamari letters, on the board so they can copy them. Okay.
IWDM:
They got about 35 minutes or 40 minutes almost... Hope I didn't leave the other paper in there. In the car, might have to run out to the car. Oh, no. Think it's in my pocket. It is. This is for the recorder, for the tape. Is it on?
Speaker 2:
Yes. It's on.
IWDM:
Okay. Now we are going to be studying the short Surahs beginning with the four Quls, the four Surahs that begin with Qul. Qul means to say, to speak or to say. Qul. And Al-Fatiha of course. I expect all of you should know Al-Fatiha. Didi asked about Al-Fatiha, I told her, sure. But I thought most of you know Al-Fatiha. 'Cause we say all the time at home. At meals and whatever.
IWDM:
Although you don't have to say it, but most of us who followed The Honorable Elijah Muhammad, Nation of Islam, we said Al-Fatiha, at meals. For meals, when we took meals. Let's see. And when we finished the short Surahs, those very short Surahs, like, Al-Nas and Al-Fatiha. We will start selecting short Surahs, like Al-Asr, is very short. So we find the short ones. The very short ones like that.
IWDM:
Most of them will be in the last... juz. The last section of the Qur'an. The 30th section of Qur'an. Beginning with that long one that you already started on, and we want to continue with that one, too. We not going to drop that. We want to continue studying Surahtul Al Amma. Amma Yatasa'aloon. We want to continue studying that Surah. So we'll be doing both. We'll be taking the short Surahs. Especially for those who don't know them, and the beginners, and we'll also be continuing with the beginning of the Juz, the 30th section of Qur'an. With the chapter, Amma Yatasa'aloon. So, we have to spend a little time on both. Now, I believe, Surah Al-Kafiroon is the first of the Quls, that come. Can you hand me my glasses over there on the table behind you, little John. The smaller ones are mine, I think. Thank you. Yep. I believe....
IWDM:
This is not just Arabic. This is not just a language class. In fact, this is not language class. This is Islamic studies class. We are learning to be teachers of Islam. First, we are learning to be students of Islam, so we can be teachers of Islam. And, we want to be teachers in our school system, that is in our private school system, but we also want to be teachers for the congregations. For the big congregations and the small congregations throughout this United States and elsewhere too.
IWDM:
We in the Caribbean. And we have some of our people with us in Africa, that belong to this community. So, we are not just here in the United States... In Canada. So we want to learn this religion so we can teach it, as spiritual leaders and also as professors and school teachers in the elementary school, high school, college level. So it's not just Arabic we're coming for. It's more important than that.
IWDM:
Arabic is important because we want to know our religion. And it's in Arabic, their best sources are in Arabic. Number one, Qur'an. Number two, the life of Muhammad, his written life is also the best books are also in Arabic. And Arabic is Arabiya, learn how to pronounce Arabic, in Arabic. Ara-biya. Ara-bi-ya. Arabiya. Arabic. A-ra-biya. Can we write Arabiya on the board? You know how?
IWDM:
It has feminine tay at the end, we call it feminine tay, at the end.
Speaker 3:
Al Arabiya or just Arabiya?
IWDM:
Al Arabiyat is the proper pronunciation. Al Arabiyat, means the language, the Arabic language. The Arabic language. Lughat Ul Arabiya. But don't worry about Lugha. Lugha means language. Lughat Ul Arabiyat.
Speaker 3:
Is it Al Arabiya?
IWDM:
A-ra-bi-yat.
Speaker 3:
Okay.
IWDM:
No, it has feminine T at the end. That's what I was telling you.
Speaker 3:
Unless it's Al Arabi.
IWDM:
No, that ain't language.
Speaker 3:
No, that's the-
IWDM:
That's a man.
Speaker 3:
... destination.
IWDM:
The Arabi means the Arab, a man. Al Ar-ra-bi-yat, feminine T at the end, there you go. You knew that. Why you carry us through these changes? Thank you. Al Arabiyat. We put everything it'd be Al sukoon, A-ra-bi-ya-tu. Al Arabiyatu. Al Arabiyat.
IWDM:
At Takallum Arabiyat. I speak Arabic. Al Arabiyat. At Takallum, I speak. Arabiyat, Arabic. Say it. At Takallum.
Class:
At Takallum.
IWDM:
Arabiyat.
Class:
Arabiya.
IWDM:
Yes. They might ask you sometime Takallum Arabiya? They say, do you speak Arabic? If you can speak a little bit, you say, "At Takallum Arabiya Qalila." A little. Qalila. Or Shwaya in street language. You can just make it real short. You don't even have to say that fancy At Takallum, Akee Shwaya. I speak a little. But you don't want to learn that until you go to hajj , you want to get yourself a fish sandwich and whatever.
IWDM:
Then you need a little Arabic conversation. We going to give it to you too. You'll get a little Arabic conversation on tapes. We get some tapes for spoken Arabic, and have you learn a little spoken Arabic, just enough so you can make your way around, if you're going to an Arabic speaking country. 'Cause once you're there, if you stay there long enough, you will speak like they speak. It's not hard to pick it up. If you have a good foundation and that's what you'll have In Shaa Allah. With the Qur'anic Arabic. Qur'anic Arabic is classical Arabic. It gives you a good foundation. The best foundation.
IWDM:
Okay. So the first Surah, Al Kafiroon, Is 109, right? Surah 1-0-9. Yeah. 1-0-9. Surah 1-0... . Yeah, it must be. Yeah, it is. Surah 109. Now. This is Arabic studies class. So, we don't want just to know the meanings. We want to understand the Surah, so we can teach it to somebody. You should be able to teach this Surah to somebody. And teaching it, means doing more than just reading it to somebody. You have to explain things to them.
IWDM:
All Surahs, except one, begin with Bismillahir Rahmanir Raheem. In G-d's Name, With G-d's Name, The Merciful Benefactor, The Merciful Redeemer, or, The Beneficent, The Merciful, or, The Merciful, The Compassionate. They have all those different translations. Trying to say as best they can, what's written in Arabic. Okay. The first verse says, "Say: Oh you that reject faith." Let's say in Arabic now. Qul.
Class:
Qul.
IWDM:
Ya.
Class:
Ya.
IWDM:
Ayyuhal.
Class:
Ayyuhal.
IWDM:
Kafiroon.
Class:
Kafiroon.
IWDM:
Qul Ya Ayyuhal Kafiroon. "Say: Oh you that reject faith." Now. Are we telling them to say, or are we saying? We telling them to say, or we're saying? Like, I'm listening.
Class:
We're saying.
IWDM:
We are saying. So it's like, say to those who reject the faith, right? Say to those who reject faith, Qul. It doesn't say too, but it says, "Say," and then it's a colon. Colon means now comes what you are to say. You see colon dot over dot, right? See there? Dot over dot, that's colon. And whenever you see a colon, that means what comes after that colon, is what the word or whatever came before is all about.
IWDM:
"Say," say what? "Oh you that reject faith." Now, the next verse says, "I worship not that which you worship." I know it says, "Ye." I said, "you," the same. La A'abudu Ma T'abudun. I do not worship, what you worship. Now, first thing to learn about this explanation for these two expressions here, or two verses here. The word, worship, is not the same word, worship, in other religions. 'Cause worship, in most religions mean to devote yourself to it, to give your whole heart and passion, to give all your love, et cetera, to it.
IWDM:
And it also mean... To have faith in it. Put your faith in it. Devote yourself to it with all of your love and all your good passions, and have faith in it, and believe in it. That's worship. All that means worship. If someone say, "I worship G-d" in English, American people, Christian, that's what they're saying. But when we say we worship G-d, we are saying something different. It has nothing to do with my passions. This word that's used has nothing to do with my love, my passions. This word that's used has nothing to do with me praising or anything. This word simply says that I'm to work for G-d. I'm to give all of my labor to G-d. That's what it says. All of my labor is for G-d. That's what it says.
IWDM:
And this expression is also in other religions, but they call it serve. They say, "I serve G-d." I serve no one, but G-d. I will serve no other G-d, but G-d. So they use serve, but serve is not worship in their religion. But in our religion, serve is worship. Serve means to give your labor, to give your work, your labor. So, this word has all to do with labor. Work. Work. Labor. So, we may say then, and I hope it's being recorded. Look like the best doesn't get recorded. The best doesn't get recorded clearly.
IWDM:
The worst get recorded real loud and clear. I don't know, these are some spooky mics I be talking into. I play the tape at home. That, that is very important, is muffled. That, that is not important, still clear, like somebody pressed a button or said something in the sky and shazam. And it cleared up. So, don't let anybody mess with your instruments here. Brother, you have to watch your instruments here. Your apparatus.
IWDM:
Okay. Yes. So the word comes from Abd and Abd means servant. And G-d chose Muhammad to be his Abd. That's what He says, G-d says in the Qur'an. That He chose him to be His Abd. When He took His Abd on the travel and the visit, the night travel and... Yes. He said He referred to him as His servant. He took His servant up in the sky, on the night visit to the farthest mosque in Jerusalem. And, brought him back to where He took him up from. He took him up from the Ka'bah, where we make our circles around when we make Hajj. He took him up from that place that's where he was, in prayer, and He took him up from there and He showed him, by way of night visit.
IWDM:
Night visit, this is a kind of revelation too, where He's not talking to him with Qur'an, but He is taking his soul and his vision up into heaven, and He took his soul and his vision to the Farthest Mosque in Jerusalem. And he could see everything on the trip. He wasn't unaware of anything, he could see everything on the trip. And after He showed him what He wanted to show him, He showed him a lot. It's in the Hadiths. He brought him back to where He took him up from. And that was the sacred place, Ka'bah in Mecca. After that Muhammad the Prophet was ready. G-d gave him all what he needed to establish a community, a city of Islam. First city of Islam in Medina. So, he had already been invited by people who didn't like that he was persecuted like he was in his own city where he was born.
IWDM:
So they told him, "Why don't you come to Medina?" Say, "We'll welcome you there. You got plenty of people who will support you." So, he finally, after the visit, the night visit, he accepted that he should go there. And, he planned to go there and then we know the story. They planned to kill him. They didn't want him going, but as long as they could watch him, they wouldn't kill him. But, if he would go from them where he could work on his own and they wouldn't be able to check him, they didn't want that. So they were going to kill him if he left Mecca. So he got out before they knew it.
IWDM:
And his cousin, Ali, may G-d be pleased with Ali... Got in his bed and covered himself up. So when they came to his bed, they would think he was there. But, they weren't that easy to fool. They threw the covers back and they saw Ali. And then they say he has escaped and they went out after him. You know the rest of the story, I think. What's the brother I'm waiting for him to finish. Okay. You know all true Muslims are friends of one another. Yeah. All true Muslims are friends of one another. A brother, that's what a brother's supposed to be, a friend. Brother, is your brother, by your father and mother, supposed to be your best friend. Your sister, supposed to be your best friend. Brother, is a stronger expression of love and care and whatever, than friends.
IWDM:
So understand. When we say, "Muslims are brothers of one another. We are saying that Muslims are loyal, faithful, true friends of one another." Who share the same interest in one another, their life and everything else. We are happy to see the life of another brother advance. We are happy to see the life of another sister progress or advance. We are happy, because we share that love and that closeness as relatives, as brothers and sisters in one family. And very seldom, you find a brother that's not happy if his brother gets something, though he didn't get it. It's something great, something good, it makes the whole family happy. I said very seldom. Sometimes, there is an exception for every rule, brothers and sisters so jealous of one another. That's shameful, but it exists sometimes. All right. So the word is Abd.
IWDM:
Muhammad, while you were looking and doing nothing, you weren't here. You should have been writing this. See, I'm getting ready to take it off now. But you should have said, "There's something up there, I didn't get it." So, you lost it now if you don't have it.
IWDM:
Okay. The word is Abd... Abd... Abd. Good. Two of these. Another way to make two of those is like this... So, learn how to do this. It means two of these. Then you can save that little time. And make it two. And just make one like this. That means two of them. So that's, Abdun. Abdun. Abdun. Say it. Abdun.
Class:
Abdun.
IWDM:
You're supposed to sound exactly... Your ear supposed to hear, your ears, do hear, exactly what my mouth is saying. Your ears hear. Exactly, like a recorder. Your ears, just like a recorder. Your ears hear exactly the sound that's made. It's your mind that makes you mispronounce things. So your mind... you be in the habit of saying the way you say it. So when I say, "Say something back to me." You might not say it correctly. Why? Because your ears were not doing this... When you really want to hear what you do? That's Adhan isn't it? Well, that's what it's teaching. G-d is teaching us through His servant who started this Adhan, pay attention. Really want to hear. That's what it means, really want to hear. You hear, but really you want to know what you hear. You can be so engaged or so absorbed in something, I can shout something right in your ear and you won't hear. So you can't hear, unless your mind is attentive. And that's what this means, be attentive. Be attentive. Okay. Let's do it again. Ab-dun.
Class:
Ab-dun.
IWDM:
Ab-dun.
Class:
Ab-dun.
IWDM:
Right. And the words you hear and to pronounce that first letter, you hear it in the throat, Abd. It's Something is making something here. Abdun.
Class:
Abdun.
IWDM:
Yes. So Qul, Ya Ayyuhal Kafiroon, La A'a, see, in the throat, Ah, is not in the throat. Ah, is in front of the mouth, Ta is in front of the mouth. Ah. But then you have to say the next one, it ain't easy. If you haven't practiced a lot, it's not easy. Ah, Ah, A'abudu.
Class:
A'abudu.
IWDM:
Ah, to A'a. A'abudu.
Class:
A'abudu.
IWDM:
La A'abudu.
Class:
La A'abudu.
IWDM:
I do not worship. I do not worship. La A'abudu. This is the word that we get the verb from, A'a. La, Ah, A'a, Budu. La A'abudu.
Class:
La A'abudu.
IWDM:
I do not worship. Now, what this word meant to the Arabs, Abd. What did it mean for Arab? It meant slave. It meant slave. Exactly what it meant. It meant a slave. The word meant a slave. Abd. And it was a common word for slave. All slaves were called Abd. And Prophet Muhammad corrected a person who had converted to Islam. And he heard this person calling his person that worked for him. And he said that "Abd." He'd said, "Abdi." He said, "Ya, Abdi," to this person that worked for him. And the Prophet told him, in a very kind and he never got excited, he never got angry and started acting and raving or hollering and carrying on towards the people, he never holleredd at anybody. Just with a calm, nice voice. He said, "Call him. Say to him. 'Ya Walady,' oh my son." He was telling him, regard him as you regard your own son. He's in your charge.
IWDM:
So have the affection for him, for your servant that you would have for your own son. And would you tell your own son "Come here my servant or my slave? No, he wouldn't do that. Not to his own son. So the Prophet says, "Say to him, "Ya, Walady." Oh my son instead of, oh my slave. The revelation came calling all the believers, G-d's slaves. So if I'm G-d's slave, how can I be your slave? See, that's how Islam changed everything for the better. If I'm G-d's slave, how can I be your slave? The latter, may G-d be pleased with him, he heard it. He was a slave working for his master. But the word that reached him that the Prophet Muhammad had come with another religion, a new religion. And the people were being called slaves of Allah. So Bilal made up his mind, that he would never be a slave of anyone except Allah. So he heard that Islam, Muhammad was saying, peace be upon him, that, "All the believers are G-d slaves and G-d is One." No two G-d's. Only One G-d, not more G-d's One G-d.
IWDM:
So actually Islam was... stick with my notes, let me finish this first. So, we see this word. Say, A'a, A'a, Ab, Duh. Ah, A-B-D. A'a, Ab, Duh. See, you'll see those there. Now look, the verb Ah, Ab, Duh, same one, right? Same letter, flavors there, is just made into a verb. La A'abudu becomes the verb. A'abudu becomes the verb I work for, I worship, I give my labor to... I give all my labor to, my work is for G-d. That's what it means. I worship G-d means my work is for G-d. My labor, my worship, my efforts, my deeds, all are for G-d. That's what it means. So this word changed the perception of worship for Muslims and for many others. I hope it's still influencing the perception of worship for the whole religious world for Buddhist, Christians, Hindus, Jews, everybody. I hope this meaning is letting them see, then having them to know that Muhammad brought back the real meaning of worship. Yes, I say brought back. Why? Because in the Bible, Jesus spoke of himself as a servant, who had to do the work of his father. Right?
Speaker 2:
Yes, sir.
IWDM:
And he was seen, after he had escaped the grave and death and grave or et cetera, he was seen working as a gardener. That's work. So Allah blessed Muhammad with the revelation to bring the real meaning of worship back to this world. So the real worship is not the worship that most people in religion have. That kind of worship, is the worship up that the false worshipers had. Who worship false idols. Worship for them was shouting and singing, and playing and dancing, around their idols. You might have seen some old movies on people in ancient times and medieval times who worship false God's, idols. And you'll see how they carry on. They carry on the same way that some church people carry on right now. And not only church people, some Muslim, they got some Muslims who spiritually... And they sing and dance, it's part of their worship. Especially the Dervish. You know, the whirling Dervish. Yeah. So, Islam is what brought seriousness back, intelligence and seriousness back to religion. And brought the real meaning back. So the people could be helped by G-d. Be accepted again by G-d and helped by G-d.
IWDM:
And the whole world was under a curse when Muhammad came. The whole world was in darkness and ignorance and messed up. And it was Muhammad the prophet who brought the Qur'an and Islam that changed the whole world. And Jews will tell you, "Yes, our best time was when we were working in Spain, under Muslim rule." That's what they've told me. That Islam helped them. They told me that Islam helped them find, go back to their wisdom. To their great knowledge and their wisdom. And the beauty of Judaism, Islam helped them get back to it. They were nothing, as a people, when Islam came. They were living under other nations. Even in Medina had some, they were under the Arabs. Then when Muhammad...
IWDM:
Rest of your life and G-d can give you a thousand lives and you won't understand the Qur'an. You won't understand the Qur'an until you accept that, whatever you got on your mind is nothing compared to what G-d put into Qur'an. Don't let your own mind guide you. Don't let your own heart guide. Let your whole self be Abd. G-d's servant. Say, now you tell me what to do like a slave. See yourself as a slave. Slave is not supposed to tell his master how to do things. Slave is just to do what his master says. Allah want us to use our intelligence, our mind, but Allah also want us to obey Him without questioning Him, like we got more knowledge than G-d. He says, "They say, 'Sami'na Wa Ata'na'. We hear and we obey G-d." We hear and we obey. That mean, we don't hear and question. We don't hear and check it out for ourselves. We hear and we obey. So, obedient action is to follow whatever you hear that G-d said do.
IWDM:
G-d say pray. You don't think about it. Oh, "Is prayer that important? Is prayer important to me?" I'm going to give you the biggest help that anybody can give you right now. Lot of good people, good persons, girls, boys, men, women, lot of good persons, they try hard. They want to do everything G-d says. And, because they can't do everything G-d says, they feel bad and now they start to make excuses. They start to make excuses. I make no excuses. G-d has blessed me to evolve and grow and understand this. So I make no excuses. I used to. I used to say, "Well, I got to do this. I got to do that. How am I going to do all that? G-d understands. G-d knows this 'cause..." So I used to talk like that, but that's burdensome. Ain't nothing wrong with that. Yes, G-d knows your problem. G-d knows your situation. That's true. And He is Merciful, He is Loving. He's not cruel. He doesn't want to see you miserable and doing too many things and going crazy. He doesn't want that. That's true.
IWDM:
But the best way to see it, is like this, like I have come to see it. Like G-d has blessed me to see it. I'm not perfect, I'm human. G-d never asked me to be perfect. G-d only asked me to do my best. Never did G-d ask any human being to be perfect. G-d only asked all human beings, including His Prophets and Messengers, do your best. And He excused, certain shortcomings because of justifications for it. He excused certain shortcoming. Because of ignorance, because of ignorance, or forgetfulness. He excuses certain shortcomings. Because of weakness, et cetera. So, don't take the attitude that a lot of them take, "Oh, I don't want to believe that. G-d don't want us praying five times a day." It's already established in the Qur'an. It's established in the life of Muhammad the Prophet, that we have to pray five times a day. So don't come up with your own religion and start rationalizing these things. And saying "What's... Oh that, that, that..." You cannot change what G-d has set, established for us.
IWDM:
If He said five prayers a day, that's it. So, it's not in the Qur'an, five prayers a day, but it's in the Qur'an honor obey G-d and obey His Messenger. And it's clearly in the life of Muhammad that they prayed five times a day. And G-d says that whatever he gives you, whatever the Messenger gives you accept it. So yes, though it's not written in the Qur'an, that prayer is to be said five times a day, there are other sayings of G-d in the Qur'an that obligate me to accept from Muhammad that we pray five times a day. So we pray five times a day. Don't feel bad 'cause you're not praying five times a day. Prophet Muhammad wasn't praying five times a day when he was in Mecca, for a bad situation under other people who are not Muslims. He didn't tell his followers to pray five times a day. But when he got to Medina, and got the whole community of Medina city under Islam, then he told them to pray five times a day.
IWDM:
And when we get a city, a town or a small neighborhood, we will have five times a day prayer. And it'll be easy for the neighbors in the neighborhood to make those five times day prayers. It'll be easy. So don't make excuses. Just say, we are not there yet. I'm not in a situation yet. And I hope G-d will forgive my not doing this. But I hope for a situation when it'll be easy enough for me to do these things. That's the way you do it. Doesn't that make you feel better?
Class:
Yes.
IWDM:
Makes me feel better. All right. I was about 10 or 15 minutes late. So we're going to go a little overtime, not much. So behind me, let's read this Surah and then I'm going give some explanation. First in your own silence. You're supposed to say, I seek refuge with Allah from the rejected enemy of all human beings. G-d says, the Shaitan, "Audhu Raabi Nas," he is the enemy of all human beings. Not G-d's enemy. He thinks he's G-d's friend... You don't know that you don't know this, but please take my word for it. You'll learn better. You'll learn to understand it better as you get older and studying the religion.
IWDM:
Satan, thinks he... Shaitaan, thinks he's G-d's friend. Yes. And you know what he think his job is? To bring human beings down. To make them do wrong. And if they pass his test, he say, "G-d, those are yours." So what he does, he eliminates. He's trying to eliminate all the ones who are not fit to worship G-d. So not fit for G-d. To be G-d's servants. Yes, to worship G-d. He wants to eliminate all those that he thinks, is not really qualified to be G-d's servants. And he doesn't think you qualified, unless you can take all of his tests that he puts upon you. And if you pass his test, he admits. So, he said to G-d, "After I have gone out to deceive them, You won't get any, but special ones, whom You have given blessings and protection to." That what he told G-d. And G-d told him, go. Let him be free to go and do his thing. So, he is "Adu E Nas. He is the enemy of all human beings. The Shaitan does not like that a human being should be ruler in the earth.
IWDM:
Shaitan says "No human being is qualified to be ruler. Only Shaitan." Only Satan. But he doesn't call himself Shaitan. He doesn't call himself devil. He doesn't call himself Shaitan. He doesn't call himself any of those names. He call himself, "The whipper." The one with the whip. Whip you back into obedience. And his whip is alcohol. His whip is crack cocaine. His whip is fornication. His whip is ignorance and folly and silliness, laughing and hollering, and carrying on like a fool all the time. All those are the whips of the devil. His whip is gambling. He used all those things to whip human beings. And whip means, also, I defeated you, I whipped you. And that's what he's out to do. He's out to defeat all human beings. And prove them unworthy of G-d choosing them to be rulers in the land or over nations. Okay. Let's read some more now. La A'abudu.
Class:
La A'abudu.
IWDM:
Ma T'abudun.
Class:
Ma T'abudun.
IWDM:
Wa La Antum.
Class:
Wa La Antum.
IWDM:
Neither you. Wa La Antum. And neither you or and nor you, A'abiduna.
Class:
A'abiduna.
IWDM:
Ma'abud.
Class:
Ma'abud.
IWDM:
Worshiping what I worship. I want to read it. "Nor will you worship that which I worship." That's the translation here. So we are reading that. Wa La Ana.
Class:
Wa La Ana.
IWDM:
A'abidum.
Class:
A'abidum.
IWDM:
See the Shaddah on the Meem? On the M, so we say, A'abidumma.
Class:
A'abidumma.
IWDM:
The sound goes into.... Musical. It's rhythmic and musical. So the D-U goes in of, A'a, A'a, A'a-Bidu goes into the M and becomes A'abidum. Wa La Anna A'abidum Ma A'abatum.
Class:
Wa La Anna A'abidum Ma A'abatum.
IWDM:
Ma A'abat-Tum. See we don't pronounce the D because D and T sounds so much alike, you can hardly tell the difference sometime. A'bud, is D. But sometimes where you pronounce it sounds just like a T. So for Arabic, for musical smoothness, the D goes into the T, right into the T. So it becomes D, a T, A'abatum. A'aba. A'aba. A'abata. As it would be. Pardon me. Ma... A'abat-Tum. Ma A'abat-Tum. It would be. Yes, it would be. [A'batum That would be correct. [A'abat. And then T, A'abat-Tum. But you don't pronounce the T you go right to Shaddah there. I mean, don't pronounce the D you go right the Shaddah. The T, At, and you say A'abat. A'abatum.
Class:
Wa Ala.
IWDM:
Wa La Ana.
Class:
Wa La Ana.
IWDM:
A'abidum.
Class:
A'abidum.
IWDM:
Ma A'abat-Tum.
Class:
Ma A'abat-Tum.
IWDM:
"And I will not worship that which ye have been want to worship... That which you have been worshiping." And it means that that you have been worshiping. Traditionally. It means traditionally. You have been following that. That which you have been following as worship. As your worship. "Wa La Antum".
Class:
Wa La Antum.
IWDM:
A'abiduna
Class:
A'abiduna.
IWDM:
Ma.
Class:
Ma.
IWDM:
A'abud.
Class:
A'abud.
IWDM:
Now you see another, A'abudu, but when you stop in the Qur'an, we said, "Drop the sound drop, drop the last vowel sign." So, it becomes, A'abod. B-O-D. A'abod. A'abod.
Class:
[A'abudna Ma A'abud.
IWDM:
And that is the last of these verses. Of these verses. Now, let's read it straight through and you repeat after me. Bismillahir Rahmanir Raheem.
Class:
Bismillahir Rahmanir Raheem.
IWDM:
Qul.
Class:
Qul.
IWDM:
Ya Ayyuhal Kafiroon.
Class:
Ya Ayyuhal Kafiroon.
IWDM:
La A'abudu.
Class:
La A'abudu.
IWDM:
Ma Ta'abudoon.
Class:
Ma Ta'abudoon.
IWDM:
Wa La Antum.
Class:
Wa La Antum.
IWDM:
A'abidoona.
Class:
A'abidoona.
IWDM:
Ma A'abud.
Class:
Ma A'abud.
IWDM:
Wa La Ana.
Class:
Wa LA Ana.
IWDM:
A'abidom.
Class:
A'abidom.
IWDM:
Ma'abatom.
Class:
Ma'abatom.
IWDM:
Wa La Antum.
Class:
Wa La Antum.
IWDM:
A'abidoona.
Class:
A'abidoona.
IWDM:
Ma A'abud.
Class:
Ma A'abud.
IWDM:
Lakum.
Class:
Lakum.
IWDM:
Deenukum.
Class:
Deenukum.
IWDM:
Wa liya deen.
Class:
Wa liya deen.
IWDM:
Okay. Very good. So you will get this tape and practice at home, reciting it. When you get the recording onto your tape. Now, for some comments. So we understand the Surah. We have already made comments on the word, worship. This Surah, Surah Al Kafiroon coming from the notes, footnotes to the Surah. "Those who reject faith are firstly the idol worshipers." That Muhammad the Prophet called to faith. And the Qur'an that is written, that the people said, we have heard a caller calling to faith. Saying, "Believe in your Lord. And we have believed." Accepted that is. Okay. Those were the good people, with good hearts who responded from among the Arabs, who worshiped idols. But most of them, they did not in Mecca. They did not accept. They rejected. And they said to Muhammad the Prophet, "What are you trying to do? Make all our Gods one? Into one G-d?" So they actually argued with him and they feared one thing more than any other thing. They feared that Muhammad the Prophet was going to divide the Arabs.
IWDM:
Although they already divided into tribal groups. And some of them, mistreating the others, they were already divided. But, at least they could make up with each other, anytime they wanted to. It's just like a big family, and brothers and sisters fall out with each other. But they make up too, when they get ready. So that's how the Arabs were. They wanted to stay that way. They didn't want Muhammad come and changing things for them. They knew that once they all became Muslims, the authority would be Qur'an and Muhammad. In fact, they didn't even see G-d. They couldn't really understand a G-d like Muhammad was telling them about. If they couldn't see something and know it with their minds and their physical body and physical mind, I mean, in rational mind, they would say, "It didn't exist." That's the kind of believers they were. Although they believe in themselves idols, that couldn't talk, couldn't do anything, but just be there. Dead, like they're stone. But when Prophet Muhammad challenged them, they say, "We know these idols, can't talk. We know these idols can't do anything. But these idols are the medium of the G-d."
IWDM:
So, if the God's name was Uzza, and there was an idol for Uzza, they would say, "No, we know that this, what we made is not Uzza, but Uzza lives here, because we made him a home." So, they said Uzza was living in the idol. And if we broke the idol, you didn't kill Uzza. 'Cause Uzza is invisible. He's living in the idol. Yeah. But when G-d revealed to Muhammad, Allah revealed to Muhammad say, okay, tell them, ask them, "Have they seen Uzza?" They're asking you, "Have you seen Allah? So ask them, "Have they seen Uzza?" They said, "Oh, where is this G-d? Where is He? Show us this..." Pardon me. "Who is this G-d, Allah? Show us this G-d Muhammad. So show Him walking among us in the market here. Show Him in the market here with us." And so it was revealed to Muhammad to tell them, "Have you seen Uzza? And Laat? And these other Gods, that you choose for your Gods." And they hadn't, they've only seen idols that they made.
IWDM:
And the learned ones, intelligent ones, when they challenge them about these idols, they say, "Well, we know these things we made are not the G-d. But, this is the home for them, His spirit lives in here." Yeah. "And so that's why we worship the idol 'cause He's there." His spirit is in there. So they wanted Muhammad to make a image for Allah. And if he had made an image for Allah, they'd a had him, right? They'd say, "Well, your G-d is an idol G-d too." So, he wanted him to make a, do like what they did. "Make an image for this Allah, so we can see Him."
IWDM:
So those who reflect straight here, refers firstly, to those people who were worshiping idols. And that was practically all the Arabs. Very few Arabs in the time of Muhammad, didn't worship idols, very few. And they were called the Hanafi. The Haneef people. Who believed in their human nature. And they believed in just being the best that their human nature would allow them to be. Or would encourage them to be. That's what that was. That was their belief. And they didn't call it religion. It was just a belief. They had, it was their ideology, rather than a religion, it was their ideology. But students of history, of the history of Abraham and Islam and Judaism and Christianity, believed that Abraham taught them the name Allah, because they knew the name Allah, before Prophet Muhammad.
IWDM:
They knew the name Allah. They didn't use it, but they knew it. In fact, I think it was written somewhere around the Ka'bah. Somewhere, the name Allah was written. Somebody had wrote it. So, they knew the name, but they didn't call their G-d Allah. They called their G-d by other names. So it is believed that Abraham's tradition did not completely disappear. In Abraham's time, they did certain things like sacrifice lamb, they had certain rituals. He prayed, he's supposed to have prayed right there on the corner of the Ka'bah. And when you make Hajj, you had to pray in where he prayed, where Abraham prayed. They call it Maqaam-e-ibrahimiya, the place where Abraham prayed. We had to go there and we prayed two rak'ahs. Because Abraham prayed in that spot. So, we still follow something of Abraham's way.
IWDM:
But the idol worshipers, they didn't know about this. And Muhammad, G-d had to show Muhammad about that. So, praying at that spot, the way we pray, the idol worshipers didn't do that. They just went around it with a great celebration, like a... Acid Rock... concert or something. Yeah, yeah. Right. Yeah. Big day at the carnival or something. Yeah. And they would come out and they'd just have a big time, and have fun, and be nasty sometimes. Some of them would take off their clothes, be naked and just carry on something terrible. But, Muhammad knew, it was revealed to Muhammad. And some of the others knew too, some of the religious people knew from Judaism and Christianity. They knew that place was originally a place of real worship.
IWDM:
Not idol worship, but of real worship of the real G-d. Now, secondly, it means those who worshiped themselves. 'Cause many of those who those worshiped the idols, the intelligent ones, very educated ones. When Muhammad challenged them, they said, "I don't need any G-d, I don't need any G-d." They said, "I don't need any G-d." So, who were they worshiping then? They were worshiping themselves. They were saying, "Myself is enough. I don't need anything to worship. Myself is enough." So secondly, it is for those who reject G-d for the worship of themselves.
IWDM:
And thirdly, Those rejectors of faith are those who worship their appetites. A lot of people don't worship themselves. Those who worship themselves, they're a little better in shape than those who worship their appetites. They worship themselves and have a higher picture of themselves, as intelligent, as decent, as honorable, et cetera. They in much better shape than those who worship their appetites, blindly, worship their appetites. That's what it means. They blindly worship their appetites. So they want money. Money rules them. They want just to order the things that money can buy. Money rules them.
IWDM:
Or the material things of their appetites rule them. Then there are those who are under their appetites of their intellect. Of their intellect and they don't know it. So the things that they want for their minds, for that intellect, like education, become their G-d. Becomes that G-d. He devotes himself to being the greatest scientist in this particular field. And he thinks of no G-d, only his devotion. So his devotion becomes his G-d and it's called appetite. In Christian religious tradition, the Satan, the enemy offered his wife, the wife of our first father, a piece of fruit.
IWDM:
And made it appear to be so attractive, she couldn't resist it. She took the fruit. And some say it was an apple. A red apple. I'm sure it was more than that. It probably had some gold in the center of it, in the core. It wasn't just a real apple, but they offer our first mother... Our first father's wife, an attractive piece of fruit and she took it and she bit it. When she bit it, she came under the influence, under the spell or under the influence of Satan. And started to do things that G-d had to forbid them to do. That G-d would not accept that they do. And she gave the fruit also to her husband and he took some and they both got messed up. And that's in that tradition. That's in the Christian stories of Genesis. That's stories of Genesis, that's not Genesis. The Bible they actually say they gave apple or something like that. That he was given an apple or something. But it did say Satan gave it to the woman, and the woman gave it to the man, and they both fell under the curse.
IWDM:
So, Allah revealed to Muhammad there are those who take their appetites for their Gods. Now, we must also understand something else about the rejectors of faith. The Prophet, prayers and peace be upon him, he would not accept that family loyalty tell him how he was going to be the servant of G-d. If he had accepted to do that, his uncles and the whole family and the whole tribe of Quraysh, the most powerful tribe in Arabia at that time was ready to make him their leader. They offer him pretty women. They say of money. "What can we do? Is there money you want? Is it pretty women? What you want, we'll give it to you." So he couldn't compromise his religion that G-d had given to him to satisfy family, to satisfy tribe, not even nation. Now we know they weren't united as a nation, but they were united by language. They all spoke Arabic. So, they were related by language and without having a real political order that incorporated all of them, all the tribes, they were still a nation, of Arabs. Okay. So he wouldn't even allowhis religion to yield to the wishes of his people, the Arabs, all of them. He had to obey G-d. He was the servant of G-d. He had to serve only G-d. And nothing that G-d disapproved of, would he accept. Or that anything G-d had disapproved of, he would not accept.
IWDM:
So, he wanted the unity. But, he didn't want the unity that they wanted. They wanted the unity of Arabs. Muhammad wanted the unity of mankind, because that's what G-d made Adam for and created human beings to be the unity of mankind. All human beings, in one human family. And have that identity above all other identities. If human identity is put below any other identity, then we lose the quality of life. For example. This society treated us inhumanely when it made us their slaves over a hundred years ago. They put humanity under nation and humanity under race. Because we are members of humanity.
IWDM:
If that humanity had been put over race, that our humanity is higher than my white race and higher than black, I can marry a black woman and I could have children that are Negroes, that's what they used to call us. I'd have children that are black. But if I keep my human standard, my children will not be lowered in quality or in excellence on that standard and standing in society. If I keep my human standard. They missed all that. They put so much emphasis on race, white man, I'm a white man. But are you a human man? That Frederick Douglas, the abolitionist, and Frederick Douglas had to come back and show them that there is... The self that G-d made, the human, that's more important than yourself, the white, or the red, or the black et cetera. So they had to come and educate their own people.
IWDM:
And the slave had to educate his masters. Frederick Douglas, who was a slave. Freed, came, he wasn't freed, nobody freed him, he ran from slavery. He escaped from slavery. Yeah. So, Muhammad wanted to have them identify firstly in the human family that G-d made. In the human family that G-d made. And they did not want to accept that. Are you going to say that these.... Respect these other guys out there, over us? And some identity you're calling G-d made him human? G-d made us Arab. Our fathers, they was... Our fathers. That's why the Qur'an comes against their fathers too. So, when you see your fathers, then your fathers, they kept referring to their father, "Our fathers left us this and our fathers were this and that." So it says, "Will you follow your fathers, even though your father were ignorant?"
IWDM:
So, it was clear that in the light of what G-d was revealing, that what they followed was ignorance. So He said, "Will you choose to follow your fathers against what G-d is even though your fathers were ignorant?" Yeah. So Muhammad came for the unity of mankind under one G-d. Under one G-d. And when he speaks of the unity of G-d. When we speak of the unity of G-d, we mean that G-d is One and not divisible into father, son, holy ghost or something else.
IWDM:
G-d is one and not the divisible into father, son, holy ghost or something else. He's only G-d. There's no way to destroy His unity, to weaken His unity and say, "Yes, He has a unity, but in His unity is a few other gods too. There's not just one, there's a few other Gods." So, that's a plurality of Gods, in one. And that's what Islam came to say. No, there's no plurality of G-d in one, G-d is One alone. Qul Huwallahu Ahad. That means, One alone. And not Wahid, it didn't say , "Qul, Huwallahu Wahid" Say, G-d, He is One. No, it says, "Qul Huwallahu Ahad. Say, G-d is one, alone, no other Gods with him." And wasn't that the commandments that Moses received? And he told his people. Make no other Gods with G-d. That's what he said. This is in the Bible, Old Testament. Okay. Sorry to keep you like this today, but, won't have to do with every Sunday. Finish it, we'll be through it. Probably won't do it for another month. So the Prophet rejected this unity of Arabs that they wanted him to put over the unity of mankind.
IWDM:
Now, even though he insisted upon them having the G-d, that G-d had revealed to him, he did not force anyone to denounce his religion. He didn't even force idol worship, he didn't force any idol worshiper to say, "Muhammad, I accept that you have given this new religion. And I reject the idol. I reject Laat. I reject Uzza, or whoever. I reject these Gods." He didn't force any of them to do that. He didn't even pressure them to do that.
IWDM:
So why would now that everybody a Kafir and we got the wish for a day, when Islam going to make all of them Muslims. When Muhammad didn't do it, when he was victorious, he had the victory there, all of Mecca and Arabia was under him, but he established no law, denying anyone his religion. The only thing, the idols had to come out of the Ka'bah. Why? Because that Ka'bah was not built for false worship. It was built by Abraham, a prophet of G-d who said G-d is one. So, all those idols had to be taken out of there. So he cleared the idols, and that place there was not for false worship. All that area there was the area that Ishmael and his wife Hagar, were occupying as followers of G-d's revelation. So they had to come back. He's the son of Abraham, the son of Abraham, Ishmael, peace be upon them.
IWDM:
So all that had to come back to where it was before. So it was brought back under Allah for the worship of only the one G-d, for the worship only of the one G-d. So they couldn't come there for their ceremonies anymore. That place was not built for them. And it was not built for Arabs. Allah says "Ayul Al Bayitin Bunee Al Innas". This is the first of the houses of worship that was built for all people. So it can't keep others out of there, not just for Arabs. They were Gods there and everything, and worship just for Arabs. And Islam came to stop it, and it stopped it. It stopped it. But it didn't go out witch hunting. As they did, as some people did in religion. Witch hunting mean, go out looking for somebody that doesn't believe the way they believe. And nail them up on a stake, set them afire and burn them up. That's what crazy people in this world have done to people. 'Cause they wouldn't believe like they wanted them to believe. Not Muslim. The non-Muslim I'm talking about now, but it's in history.
IWDM:
Yes. So, Muhammad's friend, Muhammad had friends, Peace be upon him, that didn't accept Islam, and he wouldn't say, he didn't call that they... Now look, there was a man or whatever his name was... Let us sit down, give me a chance. Give me 15 minutes to convince you that this is right. He never did that. He never came that way. He only recited what G-d gave him to recite. And if the people liked it, they joined it. If they didn't, that was it. Allah told him to say, "To you, your way, to me, my way, to you, your way." And again, it says, "Say, let him who believe, accept, and him who reject, let him reject." This is in the Qur'an, this is Allah's words that I'm saying right now. So, this was the attitude of Muhammad. You want it, take it. You don't want it. Okay, reject this.
IWDM:
And Allah says to Muhammad, "You cannot give them faith, no matter how hard and strongly you desire that in your heart, you can't give them faith." You had relatives, friends, and relative. He couldn't make them believe. So G-d told him that. He says, "Only G-d can give them faith." That faith has to come from G-d. You can invite them. But if they get it, it's going to be G-d the one who gives it. That mean they have to turn their hearts to G-d. If they don't turn the hearts to G-d, they'll never get it. They may love you ever so much. But that won't get it. And they did love him. They thought he was the best human being in the whole tribe of Quraysh. They said that, "Our favorite son." That's what they called him. But when he start getting them to do the things that they supposed to do, then he fell in disfavor. He fell into their disfavor.
IWDM:
Okay. So none was forced to give up his religion. They were just forced not to shame society. So they had been doing certain things in their religious worship, like taking off their clothes. They couldn't do that anymore. No naked dancing around the Ka'bah anymore. And other things that they did. So they couldn't do that, they couldn't insult the decency of the society. But if they in their own private homes wanted to bow down to Laat and Uzza and whatever. Nobody was told to go and knock on doors and search homes, right?
Speaker 2:
That's right.
IWDM:
Nobody told to go and search homes. Muhammad didn't have anybody searching the home to see if they had an idol G-d in there. They could have had that idol in there, and making 50 rak'ahs to him, that was their business. As long as they didn't destroy or disturb the honor of the society, which was for peace. That everybody should enjoy peace and have the opportunity to have a prosperous and good life. So, we know we can name friends and uncles that didn't accept Islam, but he never pressured them to put down their religion. The war was ended and he had pronounced the victory, but he didn't say henceforth if anyone is caught practicing another religion other than Islam, he will be brought before the courts, or be punished. No, he didn't say that.
IWDM:
So let us not see Kafirs as Christians as some would like for us to say. Kafirs are Christians, Kafirs are Jews, Kafirs are idol worshipers, Kafirs are atheists, Kafirs are many, many people, kafirs are Muslims. Many Muslims are Kafirs. Yes. They are. Because they don't really accept faith in G-d. They just wearing a name. But, if we really put them to the test, we could prove to you and them that they don't really accept the real G-d. They just go in the name of Muslim. 'Cause they do what they want to do. When pressured they do what they want to do. Not what G-d say do. Now we have to do this another time. Adhan, we will also be studying the Adhan. To understand the Adhan. Why do we have the Adhan in Islam? And where is its origin? Where'd come from?
IWDM:
Muhammad the Prophet didn't establish anything that has no connection with what G-d asked for before from people. Whatever he established, it has a connection with what G-d gave them before. It's to continue the good work that G-d gave the people through Abraham, and Moses, and others, and Jesus. It's not to break with that, but to continue that. So In Shaa Allah, our next discussion will be on Adhan. It's origin and how it continues the great teaching and wisdom and beauty that came before to the people that say Moses was their Prophet, Jews. And to those that say, Jesus was their deliverer or their savior and et cetera. Okay. Thank you.
Speaker 2:
Thank you brother.
IWDM:
Peace. So, in..... we ended the class. And if we have some announcements, please take care of them and then we want Al-Fatiha from one of the students on the front row. And, next time I go second row like that.
Speaker 4:
As-salamu alaykum.
IWDM:
Alaykum as-salam.
Speaker 4:
I have the homework for you. I was recording the grades. What I wanted to do was go over some of the mistakes that were made. But, what I'll do, is I'll hold that until next week, so I can go over it with you. So, I was trying to hold this till next week. But, for today's homework, for today's assignment for this weekend, I want you to do the exact same thing that you did last week, in terms of taking the alphabet and writing them under each word. But I want you to do it with a kasara over it. This one that we just turned over. Now, I'm going to very briefly point out some of the problems that people made mistakes at, so that we don't do that again In Shaa Allah. So, we get better, you know, scores of 100%.
Speaker 4:
We already talked about Dagger Alif. We discussed Dagger Alif. Dagger Alif, what's it's true form? It's Alif. Dagger Alif is the way they write it in the Qur'an. Right here, we have Muti rati.... right? It's the same thing as saying Mu-Ti-Ra-Ti. Okay. Alif is Alif. So, when you're writing it, you should always recognize that Alif, the problem that most people didn't do, when they wrote the word out, the sentences, the verses of the Qur'an, when they wrote those out. They neglected to write the Alif. I would've even give you points if you had just wrote the Alif under it. But on the line, like Meem, Ayn, Saaw, Raaw, Alif, Taa. If you had just wrote them out and just put the Dagger Alif, but no one or very few people did that. So, that's just one thing. So, whenever you see Dagger Alif, write it out as Alif. The next thing-
IWDM:
What is Dagger? What do you mean Dagger?
Speaker 4:
Dagger Alif.
IWDM:
What is Dagger?
Speaker 4:
... Like in... That Dagger Alif like that?
IWDM:
I mean Dagger, where you get that expression Dagger?
Speaker 4:
From the various classes. From the various Arabic classes that I've attended.
IWDM:
They're having you call it dagger?
Speaker 4:
Mm-hmm.
IWDM:
A Dagger is made different. You know, like this, they have straight daggers, with this cross...
Speaker 4:
This is kind of like......
IWDM:
Let me see what you're referring to. I need my glasses again. So this must be a sign that they have put for Alif. It's a sign that they made for Alif.
Speaker 4:
That's how they write it in the Qur'an. But when you're writing it in handwriting, you supposed write it in Alif.
IWDM:
Okay. Show it to me now.
Speaker 4:
Right here. That there.
IWDM:
Oh, I see what you're talking about. Now, I wouldn't call that Dagger. I wouldn't call that a Dagger. It's just a Alif because you make it exactly as you do Alif. Like you did. You made it exactly as you do Alif, see?
Speaker 4:
Mm-hmm. Mm-hmm.
IWDM:
It's made exactly as you've made Alif. So I wouldn't use that expression Dagger.
Speaker 4:
Okay.
IWDM:
No. Use Taa.
Speaker 4:
Okay.
IWDM:
Taa, if you got to use something. I don't use anything with Alif, I use Alif. That's what it is. It's Alif.
Speaker 4:
I guess they just used it to differentiate, which kind of Alif, is it the short Alif for the long Alif.
IWDM:
It's Alif. Alif is long, short.
Speaker 4:
So... Okay.
IWDM:
It's Alif, but not written in the script. You put it up to indicate Alif goes here.
Speaker 4:
Mm-hmm.
IWDM:
Right? So it is-


