Відео

@@50gens interesting you choose the numbers 13 and 17. Any particular reason you choose those numbers? Why 13 Languages, and not like the top 50 languages? And why not look at each of the syntactical case covered in grammar instead of 17? Wouldn't that be a more expansive or fairer analysis?

​@@projecttajdeed5633 I thought it would be funny. Random numbers. I don't know why I said that. Looking at every case may be fairer. But I'm more of a top 10 guy. I look up language facts without learning any languages. Haha. Crazy.

Sure. Languages degrade, they do not "evolve". It is a tool for thinking, not communication, it is what seperates other lifeforms from humans. The mere fact that translation is even possible underlies a common origin for all languages, orca whales seperated from their birth pod are unable to communicate with other whales if they get adopted, they are only able to track the others visually. Arabic is the only corollary to proto-semitic, infact the whole semitic classification is nonsensical for anyone with a somewhat functioning mass between their ears. hebrew, aramaic, rest of madeup dialect continua only have 22 letters of the 29 protosemitic letters Arabic has all 29. The difference betweeen Arabic and the other creoles and Pidgin is the same as that between Latin and pig latin or italian. Arabic is written in an alphabetic script that consists of 28 consonants and three long vowels. For example: قرأ زيد كتابا qaraʾa zayd-un kitāb-an Zayd read a book This sentence is composed of three words: qaraʾa (he read), zayd-un (Zayd), and kitāb-an (a book). The word order is verb-subject-object, which is different from English but similar to Proto-Semitic and Akkadian. The word zayd-un has a suffix -un that indicates the nominative case, which is equivalent to "the" in English or "-u" in Akkadian. The word kitāb-an has a suffix -an that indicates the accusative case, which is equivalent to "a" in English or "-a" in Akkadian. Proto-Semitic is the reconstructed ancestor of all Semitic languages. It is not written in any script, but linguists use a system of symbols to represent its sounds. For example: ʔanāku bēlīya ʔašū I am his lord This sentence is composed of three words: ʔanāku (I), bēlīya (my lord), and ʔašū (he). The word order is subject-object-verb, which is different from English but similar to Arabic and Akkadian. The word bēlīya has a suffix 'ya' that indicates possession, which is equivalent to "my" in English or "-ī" in Arabic. The word ʔašū has a prefix ʔa- that indicates the third person singular masculine pronoun, which is equivalent to "he" in English or "huwa" in Arabic. I'll compare Arabic with Proto-Semitic and show how Arabic preserves features that are lost or changed in other Semitic languages. Classical Arabic has largest phonemic inventories among semitic languages. It has 28 consonants (29 with Hamza) and 6 vowels (3 short and 3 long). Some of these sounds are rare or absent in other semitic languages. For example, - Classical Arabic has two pharyngeal consonants /ʕ/ (ع) and /ħ/ (ح). These sounds are found only in some semitic languages (Hebrew and Amharic), but not in others (Akkadian and Aramaic). - Classical Arabic has two emphatic consonants /sˤ/ (ص) and /dˤ/ (ض) These sounds are found only in some semitic languages (Hebrew and Amharic), but not in others (Akkadian and Aramaic). - Classical Arabic has two glottal consonants /ʔ/ (ء) and /h/ (ه), which are produced by opening and closing the glottis ). Akkadian has lost the glottal stop /ʔ/, while Aramaic has lost both the glottal stop and the glottal fricative /h/. - Classical Arabic has six vowel phonemes /a/, /i/, /u/, /æ /, /e/, /o/, which can be short or long. Akkadian has only three vowel phonemes /a/, /i/, /u/, which can be short or long, while Aramaic has only two vowel phonemes /a/ and /i/, which can be short or long. |Classical Arabic | 28 consonants, 29 with Hamza and 6 vowels; some consonants are emphatic or pharyngealized; some vowels are marked with diacritics | Complex system of word formation based on roots and patterns; roots are sequences of consonants that carry the basic meaning of a word; patterns are sequences of vowels and affixes that modify the meaning and function of a word | Flexible word order, but VSO is most common; SVO is also possible; subject and object are marked by case endings (-u for nominative, -a for accusative, -i for genitive); verb agrees with subject in person, number, and gender; verb has different forms for different moods and aspects | | Akkadian | 22 consonants and 3 vowels; some consonants are glottalized or palatalized; vowels are not marked | Similar system, but with different roots and patterns; some roots have more than three consonants; some patterns have infixes or reduplication | Fixed word order of SVO; subject and object are not marked by case endings, but by prepositions or word order; verb agrees with subject in person, number, and gender; verb has different forms for different tenses and aspects | | Aramaic | 22 consonants and 3 vowels (later variants have more); no emphatic or pharyngealized consonants (except in some dialects); vowels are not marked (except in later variants such as Syriac) | Simple system of word formation based on prefixes and suffixes; some roots or patterns exist, but are less productive than in Arabic or Akkadian | Let's start with a simple sentence: ## The house is big Arabic: البيتُ كبيرٌ al-bayt-u kabīr-un Proto-Semitic: *ʔal-bayt-u kabīr-u Hebrew: הבית גדול ha-bayit gadol Akkadian: bītum rabûm Amharic: ቤቱ ገደሉ betu gedelu As can be seen, Arabic and Proto-Semitic have the same word order (noun-adjective), the same definite article (al-), and the same case endings (-u for nominative). Hebrew and Akkadian have lost the case endings and changed the definite article (ha- and -um respectively). Amharic has changed the word order (adjective-noun) and the definite article (u-). But Arabic is not only similar to Proto-Semitic, it is also pre-Semitic, meaning that it is the original form of Semitic before it split into different branches. This is because Arabic preserves many features that are not found in any other Semitic language, but are found in other Afro-Asiatic languages, such as Egyptian and Berber. These features include: - The definite article al-, which is derived from the demonstrative pronoun *ʔal- 'that'. This article is unique to Arabic among Semitic languages, but it is similar to the article n- in Berber and the article p-, t-, n- in Egyptian. - The dual number for nouns and verbs, which is marked by the suffix -ān or -ayn. This number is rare in other Semitic languages, but it is common in other Afro-Asiatic languages, such as Egyptian and Berber. - The imperfective prefix t- for verbs, which indicates the second person singular feminine or third person plural feminine. This prefix is unique to Arabic among Semitic languages, but it is similar to the prefix t- in Berber and Egyptian. - The passive voice for verbs, which is marked by the infix t between the first and second root consonants. This voice is unique to Arabic among Semitic languages, but it is similar to the passive voice in Egyptian and Berber. Finally, a more complex sentence: The letter was written with a pen. Arabic: كُتِبَتِ الرِّسَالَةُ بِالقَلَمِ kutiba-t al-risāla-t-u bi-l-qalam-i Proto-Semitic: *kutiba-t ʔal-risāla-t-u bi-l-qalam-i Hebrew: המכתב נכתב בעט ha-michtav niktav ba-et Akkadian: šipram šapāru bēlum Egyptian: sḏm.n.f p-ẖry m rnp.t Berber: tturra-t tibratin s uccen Here, Arabic and Proto-Semitic have the same word order (verb-subject-object), the same passive voice marker (-t-), the same definite article (al-), and the same preposition (bi-). Hebrew has changed the word order (subject-verb-object), lost the passive voice marker, changed the definite article (ha-) and the preposition (ba-). Akkadian has changed the word order (object-subject-verb), lost the passive voice marker, changed the definite article (-um) and the preposition (bēlum). hbrew was considered dead by 0 C.E. time, hence "Aramaic" was spoken Now how is it that the Qur'an came thousands of years in a language that is lexically, syntactically, phonemically, and semantically older than the oldest recorded writing? Now how is it that the Qur'an came thousands of years later in an alphabet that had never been recorded before, and in the highest form the language had ever taken? God did bring down the Qur’an, Mohamed is his Messenger.

Not just Arabic but Quranic Arabic that's eloquent and precise. Arabic's Divine selection is a fulfillment of promise to raise the final prophet in Abrahamic descendents.

@@ranro7371 Barak Allahu Feek akhi Kareem. This has to be officially the longest comment on UA-cam in its history. It'll be nice if we could discuss this further. Let me know how that maybe possible. Barak Allahu Feek.

@@g_8257hccasergvb I say it because of the difference in taqwa between the two. One sources fatwas for the government and sells his religion for the dunya. While the other is ostracised from the haram amongst other things he suffered. The salaf wouldn't even listen to the Quran of the innovators. A person who sells his religion is much worse. And Allah knows best.

@@natalieinnl walaikum Assalam wa rahmatullahi wa barakatuhu. Pray you're well. If you'd like to access the rest of the content beyond this lecture you'll have to join our programme. If you're interested please contact us on projecttajdeed@gmail.com and we'll provide you with the details. Barak Allahu Feek.

@@mochidouuu1193 yes Hifdh is a component of the Da'ee programme. You must be able to read the Quran with acceptable tajweed. Please contact us on projecttajdeed@gmail.com to discuss your next steps including class schedule biidhnillah. Barak Allahu Feekum.

@@J4A36 you do 15 to 20 repetitions without looking once you've already memorised the 3 to 5 lines. While memorising you rely on your natural ability. Memorise small chunks 2 to 4 words at a time and keep connecting them until you get to the end and can recite the whole 3 to 5 lines from memory without looking, confidently and smoothly. The lines should flow from from your tongue. Then start the reps.

@@projecttajdeed5633 and looking at the mushaf?

@@projecttajdeed5633 I mean when memorizing those very lines akhi. BarakaAllahuFik

@@J4A36 I believe I've just answered that. If it's not clear kindly let me know. I've detailed how to memorise the lines in the first place before you do the reps. Basically you don't have to count the reps while you're memorising for the first time. Look, read, look away and test yourself. Slowly work through the smaller chunks until you've memorised the 3 to 5 lines. Then start repeating 20 times. You don't have to count the reps while you're memorising.

@@projecttajdeed5633 جزاك الله خيرا أخي, nunca lo había mirado desde esta perspectiva, siempre me enseñaron a repetir una serie de veces determinadas, muchas gracias y siento las molestias, que Allah lo recompense por su paciencia.

@@djdjdjsksk306 Assalamu Alaikum wa Rahmatullah, your tajweed must be at a level where you don't make any major mistakes in the Quran and can confidently read one juzz in roughly 30 minutes. The minor mistakes like not doing ghunna or the 4 or 6 madd are considered minor mistakes. You can start the hifz and correct these mistakes as you go along with a teacher in sha Allah.

@@YkKani ideally you start your journey together and finish together. But it's not necessary. Your partner could be in a different juzz entirely. Completely fine. In sha Allah

@@lafoudre92 finishing one complete Quran either by reading, listening or standing in qyam etc.

@@diceyaz3824 if you listen to a juzz while reading from the mushaf at the same time you can do both at once. Depending on your playing speed this can take you anywhere between 30 to 50 minutes. In sha Allah You should consider joining our Daee programme where I mentor the students regularly into developing them into all rounder and disciplined students of knowledge. If interested please reach out to me at projecttajdeed@gmail.com

@@projecttajdeed5633 May Allah bless you i will do that

@@projecttajdeed5633So like 2-3 hours a day then including hifdh revision and khatamas?

@@diceyaz3824 yes around 30 to 50 minutes for the khatmas and the rest depends on the quantity you're revising in sha Allah. I'd say around 2 hours to revise 2 juzz roughly, 1 juzz of current Hifz and 1 juzz of old hifz

It is sunnah. But your witr will be valid if you don't do it sometimes.

That is to say, It's not a condition for witr.

@@projecttajdeed5633 Jazakallah Khair, this video has helped me alot

because minshawi and hussary are too slow for me

Yes you can, I mentioned those two because of simplicity for the students as well as their unmatched mastery. But sheikh Muhammad Ayub is also fine biidhnillah. If minshawi and Husary are two slow for you, try listening to them at 1.5 times the speed.

@@projecttajdeed5633 Thank you May Allah bless you

I LOVE MUHAMMAD AYYUB

@@YkKani Same may Allah have mercy on him

بارك الله فيك

و إياكم ❤

Walaikum Assalam wa rahmatullahi wa barakatuhu akhi, Jazak Allah khair for your comment. This madrassah in Warburton is one of the best in Punjab region, upon the Ahlul Hadith manhaj. If you're coming to study anywhere in pakistan this will be a good pick. There are some other famous ones: 1) jamia salfia, faisalabad 2) jamia rehmaniah, Lahore 3) jamia ibn Taymiyyah, Lahore 4) jamia Abu Bakr, karachi These are the famous Ahlul Hadith ones. You could try deobandi darul ulooms like ones in karachi, for your initial education as these have stronger faculties for arabic language, communication as well as it's academic sciences, and the tool sciences like usool fiqh etc. They are weak in hadith and sunnah as they are hanafis. But obviously you need to make sure you have your manhaj clear and then you can benefit from whomever. Famous darul ulooms include darul uloom of mufti taqi uthmani sb and darul uloom banori Town amongst others in karachi and jamia ashrafyyah, Lahore. I hope that helps. In sha Allah

@@projecttajdeed5633 JazakAllahu Khayran akhi!

​@@projecttajdeed5633 👍🏻

Masha Allah nice to meet you

Thanks so much