Waleikum salam wa rahmatullah wabarakatuh. Thank you for your interest. Please send an email to ilhaminated@gmail.com with your WhatsApp phone number (including country code), and I will add you to the WhatsApp group where all communications regarding classes are shared. Please note that the group is strictly ladies-only.
Great work team, the discussiion helps a lot. May Allah reward the teacher for her guidance and humility and those who help and make the effort to understand the language of the quran.
Assalamualaikum sister,I'm fellow dream student...want to enhance my arabic speaking and reading skill.is there any way to connect with you?? Or any WhatsApp groups which I can join??need help!
"It should be noted that the scholars said that Ibraaheem (peace be upon him) is the one who took Hajar and her son away, and Sarah did not ask for that. Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: And it is said that Sarah was intensely jealous, so Ibraaheem took Ismaa’eel and his mother to Makkah because of that. Fath al-Baari, 6/401 This is also indicated by the words of Hajar: “O Ibraaheem, will you go and leave us in this valley in which there are no people and nothing?” She said that to him several times, and he did not answer her. Then she said to him: “Is it Allaah Who has commanded you to do this?” He said: “Yes.” She said: “Then He will not forsake us.” Narrated by al-Bukhaari, 3184. It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: When what happened between Ibraaheem and his wife happened, he went out with Hajar and Ismaa’eel, carrying a skin full of water…. Narrated by al-Bukhaari, 3185. Al-Haafiz said: The words of Ibn ‘Abbaas - “When what happened between Ibraaheem and his wife happened” - “his wife” refers to Sarah and “what happened” refers to Sarah’s jealousy when Haajar bore Ismaa’eel. Fath al-Baari, 6/407 And Allaah knows best. " source: islamqa . in fo
It seems that نكسوا على رؤوسهم would mean they lowered their heads or bowed their heads, most likely out of embarassment. I am unable to comprehend how رأس can be used to represent a state of internal faculty such as عقل because رأس is the physical head.
From my understanding, the word نكس signifies an upside-down turn, a situation in which the top becomes the bottom and vice versa. Hence, a literal interpretation of the verb would imply that they were physically turned upside-down on their heads. Here, it is used in the مجهول form to imply that they were made to turn upside down on their heads. In this مجهول form, it has been used for a sick person to imply that their illness relapsed. It has also been used to imply that a person has relapsed to his initial judgment after he had reconsidered it. Please refer to المعجم الإشتقاقي for further clarification on this. Also, according to the Verbal idioms of Qur'an, نكس + على implies throwing someone off his bearings, i.e., their judgment became warped. That being said, a few scholars have pointed out that this could be a realistic occurrence as opposed to a metaphorical implication, where they were literally turned upside down on their heads. Please refer to الكشاف for this commentary. I am more convinced of this being a metaphorical implication than a realistic one because I find it fits better with the context and the نظم of the ayaat. And I believe that this is the view of ابن عشور as well. Please correct me if my understanding of any part of this subject matter is faulty.
@@ilhaminations Oh, actually I didn't realise this is an āyah of Surah Al Ambiyā'. No wonder I was surprised why you quoted scholars like Ibn 'Āshūr. In that case the interpretation is already given as you mentioned that they reverted to their earlier state. I only translated based on Google with the phrase نكسوا على رؤوسهم because it appeared to me that they got embarrassed when prophet Ibrāhim rebuked their intelligence.
The āyah mentioned (7:172) وإذ أخذ ربك... uses the pronoun هم in ظهورهم and the translation also states the same thing that Allah took from the loins of the children of 'Ādam. I thought it was always 'Ādam himself from whose loin Allah took the progeny. It is confusing. The tafsīr of Al Tabari also quotes the hadīth of Ibn 'Abbās where it is mentioned that it was from the loins of 'Ādam. Why does this āyah then indicate it is from the loins of the children of 'Ādam (عليه ٱلسلام).
This is one of those discussions among scholars that I am clearly unqualified to discuss due to the complexities in the matter. So my obvious answer to you is I don't know. But here is a link to Yasir Qadhi's explanation. I hope it's helpful to you. th-cam.com/video/sKM7UvHwFmY/w-d-xo.html
@@ilhaminations Yes, he did mention the exact issue where some scholars say it was from the children of 'Ādam, but it seems nothing is in black and white. Other scholars have directly attributed it to loins of 'Ādam himself.
I find one of the last sentences a bit awkward. "We will be brought a man." سوف نحضر رجلا If you consider below: أَحضَرَ رَجُلاً - He brought a man أُحضِرَ رَجُلٌ- A man was brought يُحضِرُ رَجُلاً - He brings a man يُحضَرُ رَجُلٌ- A man is brought أَحضَرْنا - We brought أُحضِرْنا - We were brought نُحضِرُ - We bring نُحضَرُ - We are being brought (unknown doer is bringing us) نُحضِرُ رَجُلاً - We bring a man نُحضَرُ رَجُلاً * يُحضَرُ لَنا رَجٌلٌ A man is brought to us I have considered present/future to use the same verb or you can include سوف. The issue in سوف نُحضَرُ رَجُلاً is that this is فعل مجهول so it has a نائب ٱلفاعل that is نحن. Then what is the role of رجلا ? As we know, نائب ٱلفاعل is always مرفوع.
So, the family 1 verb - حضر is متعد as evidenced by several places in the Qur'an for example: أَمۡ كُنتُمۡ شُهَدَاۤءَ إِذۡ حَضَرَ یَعۡقُوبَ ٱلۡمَوۡتُ So when this verb is placed in family 4, it becomes متعد لمفعولين and as such, in the passive form, the first مفعول به becomes the نائب الفاعل and the second one remains the second مفعول به .
@@ilhaminations The confusion would still be about the construction of the sentence and translation even if it is لمفعولين. Here, نحضر has been translated as " we will be brought" implying that an unknown doer will bring for us a man; however, the same نحضر (nuhdaru) can mean "we will be brought" by an unknown doer meaning it is us who will be brought somewhere. If not, then when an unknown doer brings us somewhere, how do we say that in Arabic using مجهول ?
I am not 100% sure, but I would assume the family 1 متعد version would be made passive to serve that purpose. Whereas the family 4 made passive would require a مفعول به. The confusion that might arise is that they are both spelled the same way i.e. نحضر So I suppose the context and the presence of a مفعول به will tell you if it is family 1 passive or family 4 passive; and therefore, whether the meaning is we were brought somewhere or we were brought (supplied with) something, wallahu A`lam
Quite off-topic. I tried to ask this in the FB group tagging our ustādhayn. So far no response. Perhaps you or your teachers would have some clarification on the Balāghah/Fasāhah subject. As I study Balāghah, I've come to know that the ancient poets were not flawless in their literary works. In fact, their poems exhibited lexical incongruities, violations of the morphological system and Nahw, ambiguity/peculiar word order etc. in what is termed as مخالفة ٱلقياس، تنافر ٱلكلمات، تعقيد، ضعف ٱلتأليف إلخ An example of the morphological violations would be the verses of the poet, Al Mutanabbī: فإن يك بعض ٱلناس سيفا لدولة ففي ٱلناس بوقات [sic] لها و طبول "If some people are a sword for a nation, then some are trumpets and drums." The grammarians argue that term بوقات (trumpets) is a violation because the singular بوق does not fulfill the criteria of those words whose plural would be a جمع مؤنث سالم. The appropriate plural should have been أبواق. Even the famous Hassān Ibn Thābit has Nahw violations in one of his verses whereby he uses the referring ضمير attached to fā'il before the مرجع in both لفظ and رتبة. ولو أن مجدا أخلد ٱلدهر واحدا من ٱلناس أبقى مجده ٱلدهر مطعما مجده مطعما :error We cannot have an attached pronoun preceding the maf'ūl that it is referring to. My confusion is whether these violations on the part of the highly literate poets were human error, ignorance or unawareness of the Fasāhah rules. If these were due to lack of knowledge, then how do we reconcile that on the one hand we firmly accept that the Qurān is the ultimate flawless book and benchmark of all grammar that was revealed to these same Arabs who were masters of rhetorical speech at an era where literature was at its peak while on the other hand, these Arabs also had flaws in their works? If the Qurān was revealed in their native language that they understood best, then why would their literary pieces still be in conflict with the grammatical and morphological rules derived from the Qurān? Is this not a paradoxical situation? In simple language: If the plural of Goose in a certain community of English-speaking people is called Gooses, and if I have to author an instruction manual on poultry farming for these people, why would I use the plural Geese and not Gooses? Years later, foreigners who study the specific poultry farming of this community via the instruction manual agree that Geese is the correct plural while Gooses is a mistake. How do we reconcile this?
I am afraid you have the wrong impression of me, i am not as versed with these matters and not nearly qualified to speak to it. Therefore, i will refrain from public display of my ignorance. I can try to ask some of the people I know about this supposed paradox, but to me the solution seems clear, because if the Qur'an is the perfect speech of God with no errors- and i firmly belief this - and that Allah knows the past, present and future, therefore He knows what mistakes poets made (be it knowingly to fit a particular rhyme, or unknowingly because of their incompetence or illiteracy in the matter) and He knows when the grammar rules will be compiled - the agreements and disagreements between grammarians - and also, He knows what future grammarians will come up with. Because it is my understanding that Arabic grammar is still developing and evolving. Given that Allah knows all of this, it doesn't make sense to me that He would send His speech to suit a particular era or style based on how people spoke at the time; rather, being a timeless miracle, it should set the standard and I believe this is what the Qur'an did. It set the grammar rules. But of course I must end with, this is just my initial thought in the matter, given my very little understanding of the topic and ultimately, Allah knows best.
You may post all the corrections you find in the videos so that others may also take note. These videos were done a while back and we are all still in the process of learning. Thanks.
It's because فئران is used as a جمع مكسر. In مكسر you also have a choice (khiyār) to use either masculine or feminine verb. I also don't think Ishāq would have had the time to check how many mice would have eaten the weighing scale had it even been true. We just usually say "mice ate it."
Good news, Dr Fadil is still alive! So may Allah preserve him. Note: مُداناتَه - (they were unable) to come close to it (i.e. to challenging the Quran). It is mufa’alah from d-n-w. ~Sohaib
Thank you so much, Shaykh; yes, I realized later after posting the video that I had made several mistakes (as I keep doing). May Allah indeed preserve him and honor him for benefiting us with his beautiful work. Ameen
Wa iyyakum, and i am just a student, not exactly an ustadhah. Just trying to understand the gems of the Quran. But yes the intention was to do the whole book, however we will see how it goes inshaAllah.
Wa Iyyakum, No, we do these classes on weekends only, Saturdays and Sundays at 4pm Pakistan. If you are interested in joining the class live, send me an email at ilhaminated@gmail.com and I will add you. P.S the group is for sisters only.
Jazakallahu Khayran. Barakallahu feehi . May Allah strengthen you in knowledge.
Wa iyyakum, Ameen
Assalamualaikum wa rahmatullahi wa barakathahu How to enroll in live classes?
Waleikum salam wa rahmatullah wabarakatuh. Thank you for your interest. Please send an email to ilhaminated@gmail.com with your WhatsApp phone number (including country code), and I will add you to the WhatsApp group where all communications regarding classes are shared. Please note that the group is strictly ladies-only.
masha Allah i'am very interested with Your lesson and i lile tafsiru Quran
Alhamdulillah. I am glad you found it beneficial. Jazak Allah khair
Great work team, the discussiion helps a lot. May Allah reward the teacher for her guidance and humility and those who help and make the effort to understand the language of the quran.
Alhamdulillah that you found benefit. We are all students learning together, and we pray that Allah accepts our efforts. Ameen
hahaha such funny story
♥️💎💯🤲
Mashaallah sister ❤💎
Assalamou aleykoum Sister could you please explain the Word مدانات BarakAllahou fiik the class is very beneficial
Waleikum salam wa rahmatullah, I am glad you found it beneficial. I think this was explained in the next class or the class after that.
@ilhaminations merci beaucoup Sister Ilham
I am brother not sister can I watch this video
Of course you can. The group is for sisters only, but the videos are for public consumption. I hope you find benefit.
MashaAllah this is extremely helpful you have no idea Alhamdullilah Barakallahufeekum!!!!
Alhamdulillah! Glad you found it beneficial.
JazakAllahu Khairan i couldn't completely grasp the last para of page 15 in the last video but u explained it very well in this video Alhamdulillah
Alhamdulillah ❤
Assalamualaikum sister,I'm fellow dream student...want to enhance my arabic speaking and reading skill.is there any way to connect with you?? Or any WhatsApp groups which I can join??need help!
"It should be noted that the scholars said that Ibraaheem (peace be upon him) is the one who took Hajar and her son away, and Sarah did not ask for that. Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: And it is said that Sarah was intensely jealous, so Ibraaheem took Ismaa’eel and his mother to Makkah because of that. Fath al-Baari, 6/401 This is also indicated by the words of Hajar: “O Ibraaheem, will you go and leave us in this valley in which there are no people and nothing?” She said that to him several times, and he did not answer her. Then she said to him: “Is it Allaah Who has commanded you to do this?” He said: “Yes.” She said: “Then He will not forsake us.” Narrated by al-Bukhaari, 3184. It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: When what happened between Ibraaheem and his wife happened, he went out with Hajar and Ismaa’eel, carrying a skin full of water…. Narrated by al-Bukhaari, 3185. Al-Haafiz said: The words of Ibn ‘Abbaas - “When what happened between Ibraaheem and his wife happened” - “his wife” refers to Sarah and “what happened” refers to Sarah’s jealousy when Haajar bore Ismaa’eel. Fath al-Baari, 6/407 And Allaah knows best. " source: islamqa . in fo
It seems that نكسوا على رؤوسهم would mean they lowered their heads or bowed their heads, most likely out of embarassment. I am unable to comprehend how رأس can be used to represent a state of internal faculty such as عقل because رأس is the physical head.
From my understanding, the word نكس signifies an upside-down turn, a situation in which the top becomes the bottom and vice versa. Hence, a literal interpretation of the verb would imply that they were physically turned upside-down on their heads. Here, it is used in the مجهول form to imply that they were made to turn upside down on their heads. In this مجهول form, it has been used for a sick person to imply that their illness relapsed. It has also been used to imply that a person has relapsed to his initial judgment after he had reconsidered it. Please refer to المعجم الإشتقاقي for further clarification on this. Also, according to the Verbal idioms of Qur'an, نكس + على implies throwing someone off his bearings, i.e., their judgment became warped. That being said, a few scholars have pointed out that this could be a realistic occurrence as opposed to a metaphorical implication, where they were literally turned upside down on their heads. Please refer to الكشاف for this commentary. I am more convinced of this being a metaphorical implication than a realistic one because I find it fits better with the context and the نظم of the ayaat. And I believe that this is the view of ابن عشور as well. Please correct me if my understanding of any part of this subject matter is faulty.
@@ilhaminations Oh, actually I didn't realise this is an āyah of Surah Al Ambiyā'. No wonder I was surprised why you quoted scholars like Ibn 'Āshūr. In that case the interpretation is already given as you mentioned that they reverted to their earlier state. I only translated based on Google with the phrase نكسوا على رؤوسهم because it appeared to me that they got embarrassed when prophet Ibrāhim rebuked their intelligence.
@@adildoloo4619 No worries 😊
Should it not have been " كان إدريسُ أوَّلَ" since أول is the khabar?
Yes you are right. Thank you for the correction
The āyah mentioned (7:172) وإذ أخذ ربك... uses the pronoun هم in ظهورهم and the translation also states the same thing that Allah took from the loins of the children of 'Ādam. I thought it was always 'Ādam himself from whose loin Allah took the progeny. It is confusing. The tafsīr of Al Tabari also quotes the hadīth of Ibn 'Abbās where it is mentioned that it was from the loins of 'Ādam. Why does this āyah then indicate it is from the loins of the children of 'Ādam (عليه ٱلسلام).
This is one of those discussions among scholars that I am clearly unqualified to discuss due to the complexities in the matter. So my obvious answer to you is I don't know. But here is a link to Yasir Qadhi's explanation. I hope it's helpful to you. th-cam.com/video/sKM7UvHwFmY/w-d-xo.html
@@ilhaminations Yes, he did mention the exact issue where some scholars say it was from the children of 'Ādam, but it seems nothing is in black and white. Other scholars have directly attributed it to loins of 'Ādam himself.
@@adildoloo4619 Yeah, it is a complicated matter. الله أعلم بالصواب
I find one of the last sentences a bit awkward. "We will be brought a man." سوف نحضر رجلا If you consider below: أَحضَرَ رَجُلاً - He brought a man أُحضِرَ رَجُلٌ- A man was brought يُحضِرُ رَجُلاً - He brings a man يُحضَرُ رَجُلٌ- A man is brought أَحضَرْنا - We brought أُحضِرْنا - We were brought نُحضِرُ - We bring نُحضَرُ - We are being brought (unknown doer is bringing us) نُحضِرُ رَجُلاً - We bring a man نُحضَرُ رَجُلاً * يُحضَرُ لَنا رَجٌلٌ A man is brought to us I have considered present/future to use the same verb or you can include سوف. The issue in سوف نُحضَرُ رَجُلاً is that this is فعل مجهول so it has a نائب ٱلفاعل that is نحن. Then what is the role of رجلا ? As we know, نائب ٱلفاعل is always مرفوع.
So, the family 1 verb - حضر is متعد as evidenced by several places in the Qur'an for example: أَمۡ كُنتُمۡ شُهَدَاۤءَ إِذۡ حَضَرَ یَعۡقُوبَ ٱلۡمَوۡتُ So when this verb is placed in family 4, it becomes متعد لمفعولين and as such, in the passive form, the first مفعول به becomes the نائب الفاعل and the second one remains the second مفعول به .
@@ilhaminations The confusion would still be about the construction of the sentence and translation even if it is لمفعولين. Here, نحضر has been translated as " we will be brought" implying that an unknown doer will bring for us a man; however, the same نحضر (nuhdaru) can mean "we will be brought" by an unknown doer meaning it is us who will be brought somewhere. If not, then when an unknown doer brings us somewhere, how do we say that in Arabic using مجهول ?
I am not 100% sure, but I would assume the family 1 متعد version would be made passive to serve that purpose. Whereas the family 4 made passive would require a مفعول به. The confusion that might arise is that they are both spelled the same way i.e. نحضر So I suppose the context and the presence of a مفعول به will tell you if it is family 1 passive or family 4 passive; and therefore, whether the meaning is we were brought somewhere or we were brought (supplied with) something, wallahu A`lam
Quite off-topic. I tried to ask this in the FB group tagging our ustādhayn. So far no response. Perhaps you or your teachers would have some clarification on the Balāghah/Fasāhah subject. As I study Balāghah, I've come to know that the ancient poets were not flawless in their literary works. In fact, their poems exhibited lexical incongruities, violations of the morphological system and Nahw, ambiguity/peculiar word order etc. in what is termed as مخالفة ٱلقياس، تنافر ٱلكلمات، تعقيد، ضعف ٱلتأليف إلخ An example of the morphological violations would be the verses of the poet, Al Mutanabbī: فإن يك بعض ٱلناس سيفا لدولة ففي ٱلناس بوقات [sic] لها و طبول "If some people are a sword for a nation, then some are trumpets and drums." The grammarians argue that term بوقات (trumpets) is a violation because the singular بوق does not fulfill the criteria of those words whose plural would be a جمع مؤنث سالم. The appropriate plural should have been أبواق. Even the famous Hassān Ibn Thābit has Nahw violations in one of his verses whereby he uses the referring ضمير attached to fā'il before the مرجع in both لفظ and رتبة. ولو أن مجدا أخلد ٱلدهر واحدا من ٱلناس أبقى مجده ٱلدهر مطعما مجده مطعما :error We cannot have an attached pronoun preceding the maf'ūl that it is referring to. My confusion is whether these violations on the part of the highly literate poets were human error, ignorance or unawareness of the Fasāhah rules. If these were due to lack of knowledge, then how do we reconcile that on the one hand we firmly accept that the Qurān is the ultimate flawless book and benchmark of all grammar that was revealed to these same Arabs who were masters of rhetorical speech at an era where literature was at its peak while on the other hand, these Arabs also had flaws in their works? If the Qurān was revealed in their native language that they understood best, then why would their literary pieces still be in conflict with the grammatical and morphological rules derived from the Qurān? Is this not a paradoxical situation? In simple language: If the plural of Goose in a certain community of English-speaking people is called Gooses, and if I have to author an instruction manual on poultry farming for these people, why would I use the plural Geese and not Gooses? Years later, foreigners who study the specific poultry farming of this community via the instruction manual agree that Geese is the correct plural while Gooses is a mistake. How do we reconcile this?
I am afraid you have the wrong impression of me, i am not as versed with these matters and not nearly qualified to speak to it. Therefore, i will refrain from public display of my ignorance. I can try to ask some of the people I know about this supposed paradox, but to me the solution seems clear, because if the Qur'an is the perfect speech of God with no errors- and i firmly belief this - and that Allah knows the past, present and future, therefore He knows what mistakes poets made (be it knowingly to fit a particular rhyme, or unknowingly because of their incompetence or illiteracy in the matter) and He knows when the grammar rules will be compiled - the agreements and disagreements between grammarians - and also, He knows what future grammarians will come up with. Because it is my understanding that Arabic grammar is still developing and evolving. Given that Allah knows all of this, it doesn't make sense to me that He would send His speech to suit a particular era or style based on how people spoke at the time; rather, being a timeless miracle, it should set the standard and I believe this is what the Qur'an did. It set the grammar rules. But of course I must end with, this is just my initial thought in the matter, given my very little understanding of the topic and ultimately, Allah knows best.
بعثر is رباعي. I don't know why aratools shows the root بعث.
دفع is push that's why it was used as the opposite of سحب (pull/withdraw) Defend is دافع of the same root.
You may post all the corrections you find in the videos so that others may also take note. These videos were done a while back and we are all still in the process of learning. Thanks.
It's because فئران is used as a جمع مكسر. In مكسر you also have a choice (khiyār) to use either masculine or feminine verb. I also don't think Ishāq would have had the time to check how many mice would have eaten the weighing scale had it even been true. We just usually say "mice ate it."
Yeah. That makes sense. I appreciate the corrections
😂😂😂This story cracked me up! Huyu Juha atakuwa Mtanzania.
Kumbe wajua eh! Kama si Mtanzania lazma ni Mkenya! Lol
Jazaki Allahu khairan❤
Wa iyyakum!
Thank you for helping us
You're most welcome
Why is there in one sentence "يعني" & in other "تعني"??
Bcoz of attached pronoun "ها" before it?
@@salehathezigns Yes precisely.
Is this discontinued?
No, we were on pause while I was traveling, but good news: We are resuming today, inshaAllah.
@@ilhaminations ah nice
Jazakillah khairan sis ilham for lovely explanation. May Allah reward you immensely
Sis ilham u r the best . May Allah reward u immensely. U explain in detail
Good news, Dr Fadil is still alive! So may Allah preserve him. Note: مُداناتَه - (they were unable) to come close to it (i.e. to challenging the Quran). It is mufa’alah from d-n-w. ~Sohaib
Thank you so much, Shaykh; yes, I realized later after posting the video that I had made several mistakes (as I keep doing). May Allah indeed preserve him and honor him for benefiting us with his beautiful work. Ameen
Jazakumullahu khair ustadhah, would you please do the whole book? Barakillahu feek.
Wa iyyakum, and i am just a student, not exactly an ustadhah. Just trying to understand the gems of the Quran. But yes the intention was to do the whole book, however we will see how it goes inshaAllah.
❤💎🤲
Mashaallah ❤
💯❤
Easy ecplanation
جزاک اللہ خیرا ❤
Al hamdulillah. Step by step. Understanding is improvin
Alhamdulillah, that is great!
As usual, always working happily so that we understand better
Alhamdulillah
Masha Allah ❤ Very beneficial session. Jazakum Allahu Khairan. ❤🎉
Wa iyyakum!
❤❤❤❤❤good❤❤
Ma Shaa Allah,illhaam, jazaakiAllahu khairan
wa iyyak
Asak what is شقيق and why is it there in addition to الأخ ?
Wswwb شقيق also means a brother but from the same mother and father. So الأخ الشقيق would be the equivalent to a full brother.
I realised, voice should be more louder.
Thank you, I will work on it. Hopefully, the newer videos are better.
Very helpful barakallahou fiik sister ❤🎉
Jazakillahu khairan!
جزاك الله خيرا Are you doing to do this everyday?
Wa Iyyakum, No, we do these classes on weekends only, Saturdays and Sundays at 4pm Pakistan. If you are interested in joining the class live, send me an email at ilhaminated@gmail.com and I will add you. P.S the group is for sisters only.
Jazakallahu Khairan for your efforts @@ilhaminations. I'll mail in sha Allah though I'm just starting so I may join the live sessions later
jazak Allah khair so much ustadha. this approach to the book is very helpful and insightful.
Wa iyyaki. Alhamdulillah you found it beneficial
Masha'Allah
Kareem khadeer comes from baab karuma
Yes, كريم comes from baab كَرُمَ but قدير doesn't. Thank you for your reply.
Are you ustad Nouman Ali Khan student?
Yes I am. Alhamdulillah