Ali Ataie – 27Th Night Odd-Night Special Program
AI: Summary ©
AI: Transcript ©
Assalamu alaykum.
It's good to be here.
I have a presentation here
that I wanna share with you.
Called the marvels of the Quran, of course,
as Faria Amar Amir Allah preserved him
and said, this is the month of the
Quran.
The
month of Ramadan
is the month in which the Quran was
revealed.
Revealed the Quran is Habib.
And this is a great gift for us.
The Quran is that which is recited. The
word Quran means recitation.
There's a verse from Surat
Al
Nisa,
Allah subhanahu wa ta'ala is saying,
in meaning,
Some of the meanings may suggest,
don't they penetrate the meanings of the Quran?
Tadabbur. Tadabbur is some is the end of
something.
So Tadabbur
means to really have a deep substantive engagement
with something.
Do they not engage deeply,
substantively
with the Quran?
If
the Quran was from other than Allah Subhanahu
Wa Ta'ala,
then there would have been
discrepancies,
contradictions,
imbalances,
asymmetries.
In another eye of the Quran,
insulat Muhammad
Allah
says, Do they not penetrate the meanings of
the Quran
or
are there
are there hearts
sealed off or locked off?
And the Quran the Quran the
word in the Quran means the mind.
They call it the spiritual heart.
They have
they have hearts
by which they don't understand.
You see?
They have hearts with which they reason.
This is the spiritual heart.
Right?
So not the physical heart of the chest,
not the physical
brain in our skull,
but the spiritual heart, which is metaphysical.
Yeah.
Oh, I haven't moved anything yet. Sorry.
Just talking about the title here.
Yes.
Quran.
The marvels of the Quran. So these are
some
these are some
subtleties
about the Quran
that I think maybe you'll find interesting.
Hopefully,
this won't be boring for you.
So the style of the Quran
is insuperable.
So maybe
people can take some notes here, at least
mental notes.
Insuperable
means it's impossible to imitate.
It's impossible to top.
The Quran is
means
that
it has an internal incapacitating,
element.
Anyone who tries to imitate the Quran,
will be incapacitated.
And this is the afeid of Ahlul Sunnahal
Jama'a, that it is with it is not
within human capacity
to imitate the Quran, the style of the
Quran, the eloquence of the Quran.
Right.
So that's what we mean by insuperable.
And this I in the Quran,
Allah subhanahu wa ta'ala says, this is a
ajee, amazing verse.
If you are in doubt as to what
we reveal, this is chapter 2 verse 23,
qafara23.
If you are in doubt as to what
we reveal to our servant,
meaning the prophet Muhammad
From time to time, Tanzil is a revelation
that comes down from time to time. There's
an Inzaal which is from the lower to
the sumat al dunya which happened a little
to other Inna Anzalna
who the most
That we have revealed from time to time
to our service.
Then produce 1 sort of like unto it,
and call for your aid, your witnesses.
If you speak the truth.
And
if you if you can't do that, if
you don't do that, and you will not
do that,
And fear the fire.
Fear the fire is fuel as men and
stones
prepared for those who reject faith. This is
the Quran.
And is making a prediction that the Quran
itself will be a sui generis text.
Sui generis is one of a kind,
The absolute
masterpiece
in the Arabic language.
This is a prophecy of the Quran. Nothing
holds a candle to the Quran.
You've had,
people in the past try to imitate the
Quran
in the late nineties.
Group
of Christians, they wrote something called. It was
a total flop. It's collecting dust in the
closets of churches all
around
the world. It's supposed to be a game
changer.
Most of the text is plagiarized from the
Quran.
There's nothing like the Quran.
Chapter 10 verse 37.
This Quran cannot be produced like other than
Allah.
Rather, it's a confirmation of what went
before, a confirmation
of an explanation of revelation.
No doubt, it is from the Lord of
the world.
This is the insuperability.
It's
an open challenge
to to this day. An open challenge called
the
the challenge of the Quran to produce something
like unto it.
Nothing's even close.
You know, it's interesting
when the Western Orientalist,
when they first went to the Quran and
I'll come to this. They said, you know,
guess they're coming from a certain Western
framework,
very linear framework. Once upon a time, then
they lived happily ever after. The Quran is
not like that. The Quran is circular,
and we'll see that. It's chiastic.
It's concentric.
There's parallelism.
So they said, this is jumbled and what
is going on here? It's going from this
story to that story going back in time,
forward in time. It's it's going from 3rd
person to second person and all of this.
And then they studied Semitic rhetoric.
There's no
way that one man produced this.
So there was a very popular theory.
John Wansburger with a SOAS,
a school of Oriental and African Studies in
London.
He was very popular when he said that
this must have been
composed by a committee during the Abbasid period
in the 8th century.
A committee of scholars, of historians,
of poets, of linguists.
It had to have been. And
then shortly thereafter,
the entire Quran
was found in 7th century manuscripts.
The entire Quran is found many times over
in 7th century CE manuscripts,
which absolutely falsifies his theory.
Nice try.
So they admit it. This is a masterpiece.
The Quran is multiformic.
What does multiformic mean? This is another incredible
aspect of the Quran. When I first discovered
this, I had to lie down for a
few seconds.
This is amazing. In other words, you can
read the the continental
skeleton of the Quran in different ways. And
all of these readings, these
these are reading traditions, they all go back
to the prophet Muhammad
They are all.
They all are multiply attested.
Right? Very basic example.
We say,
the owner of the day of judgment.
We also say,
The king of the day of judgment.
Right?
Because a matic, an owner may not make
laws. A king makes laws.
An owner may own something but may not
make laws. He's not the shadier.
But a king makes laws but he may
not own something.
Allah subhanahu wa ta'ala is both of these.
How many times does the Sahaba hear
the prophet sallallahu alaihi wasallam recite the fatiha?
I did the math one time.
It's in the tens of 1,000.
You're telling me there was there's a difference
of opinion? They weren't sure? Did he say
or
Logically, it doesn't Forget about
It doesn't work logically.
Of course, he said it both ways.
They heard the fact they heard the Quran
continuously.
The Sahaba say that
we learned Surat, Suratul Kahf
just memorizing it from the the Khutba of
the prophet salallahu alayhi wa sallam. This is
how much he would recite.
We just memorized the whole thing. Listen to
his Khutba.
So they were constantly hearing the Quran.
Another example, let me look at here chapter
5 or 6. This is a verse about
Sorry about that.
So anoint your heads and wash your feet.
Another reading.
Anoint your heads and anoint your feet. Both
readings are attributed to the prophet sallallahu alaihi
wa sallam. Why? Because sometimes we wash our
feet
and there are occasions in which we wipe
our feet under conditions.
This is a multiformism
of the Quran.
It's incredible. No book is like this. And
the Quran is polyvalent.
It contains various levels of meaning. So Surah
Al Kothar,
right? Beautiful Surah.
A surah of consolation of to to to
give consolation
to the heart of the prophet Muhammad salallahu
alaihi wa sallam.
He says in a hadith that is sound
that is
a a river in
paradise.
This is a means this is the only
occurrence of the of this word in the
entire Quran.
This word does not appear anywhere else in
the Quran.
Right?
And the nature of the word
is
It's extremely
emphatic.
So the mentioned,
one of the meanings obviously that's given to
us from the prophet salallahu alaihi wa sallam
himself is not from the gentleman. It's a
river in paradise and the waters flow into
a howl into his basin
which is just outside of paradise.
He was to drink
from the howl from his blessed hands.
Drink this. You'll never be thirsty.
This is one of the meanings. But the
earlier mentioned other things.
They mentioned the Maqam Mahmood on the day
of judgment, the praiseworthy station. They mentioned the
Shafa'a, the intercession on the day of judgment.
They mentioned the itself
descending upon the heart of the prophets of
Horatio.
They mentioned other things.
And here's something interesting.
Every Surah in the Quran is a coherent
literary unit.
And many of the
they have this type of structure,
circular structure,
structural coherence.
Right?
As a guide to tafsir.
Look
at this Surah, we have 3. We notice
that the first and the third. They have
sort of a semantic relationship with each other.
They mirror each other.
Look how they
start,
They start the same.
One is one is but that's half a
toki.
And look how they end.
So when we go to the books of
Aspab al Nuzoor,
right? Aspab al Nuzoor is one of the
disciplines, one of the radhulun al Quran, which
is extremely important to study. The historical contextualizations
of the Quran.
We're told that the son of the prophet
Muhammad salallahu alaihi sallam,
his
second son passed away in Mecca.
And when his son passed away,
celebrating. If you imagine your son dies, your
child dies, and your neighbors are celebrating
A few days later, a
he approached the prophet
and he said, you are now
You're like, you're cut off. And
means cut off. Your lineage is done. Your
lineage dies with you. You have no sons.
Okay? No one's going to remember your name
after you.
No one's going to remember his name after
him.
You know, right now, somebody is saying,
Right now, it's happening. And this is happening
until the
salah. Every second of time until the salah,
somebody is saying,
His zikr is raised continuously to the salah.
And
in Jannah
forever.
Right? So al Abtah is someone whose lineage
is cut off. Al Kawuthar
is therefore
a source of great lineage.
These are antonyms.
That's the interplay of these 2.
And are antonyms, antithetical parallelism. This is very
common in Semitic rhetoric. There's synonymic parallelism, sometimes
it's their synonyms,
Sometimes they're opposites.
So let me ask you, who is Al
Kawthar?
We've given you Kawthar.
The family of prophet Muhammad Ali
Islam. Specifically,
a
sayid of Fatima Zahra, alaihi salaam. His daughter
Fatima.
This is from the faasais
of the prophet Muhammad sallallahu alaihi salaam. The
special qualities of the prophet sallallahu alaihi salaam
is that his akhilbayt, his lineage is through
his daughter.
Right? And then it goes to Hassan Hussain.
So this this shows the
the station, the rutbah, the daraja,
of our liege lady Fatima Zahra alaihis salam.
The prophet said, Fatima
Fatima
is a piece of me.
Fatima
is
a
piece
of
me.
Fatima
is like a piece of is a piece
of me.
You know, like we say,
she's my heart. You know,
she's my sweetheart.
She's my liver.
In Spanish, what do they say?
You say to your sweetheart,
literally, you are my heart.
So this is the darling of the prophet
The
sweetheart of the prophet
So one of the names our ulama mentioned
for Fatima
is Al Kothar,
ajeeb.
She is the fountain
that springs this
incredible family, akhidbayt, the sadat.
So here is Ayatul Kursi,
the verse of the throne. And Sahad al
Tusari Rahim Ullah, he said, here, a'adamu ayat
into the Quran. This is the greatest ayat
in the Quran.
All of the Quran is great because it's
al Wahi, obviously.
Right? It's Al Wahi. So it all it
it's all the same in that respect.
But depending on the subject matter of the
ayat,
there's a hierarchy.
So Imam Al Ghazali, he wrote a book
called Chawahi Al Quran, and it's translated. And
I recommend that you get this
book. The jewels of the Quran.
And he says in this book,
he says the Quran has 6 aims.
Right? The the Quran
has sit there. There's 6 aims of the
Quran.
The first aim of the Quran
is
is to acquaint you with the one that
you're being called to, with Allah
So there's certain ayaat in the Quran
that describe Allah Subhanahu wa ta'ala. He
says,
They
describe the essence.
They describe the
attributes
and they describe the actions of Allah subhanahu
wa ta'ala. And these are the highest types
of ayats in the Quran,
right? These are the greatest ayats of the
Quran.
The reason is because in the 'alifatullah,
theology
or gnosis of God is the greatest science.
The greatest
is the knowledge of Allah subhanahu wa ta'ala.
Right? So he says that these are the
yawapit of the Quran. That's what he said.
Yawapit, these are the rubies of the
Quran. Then he says the second aim of
the Quran,
Ta'arifu Siratul Mustaqim
is to acquaint you with the straight path.
How do you get to Allah Subhanahu Wa
Ta'ala? In Imam Aras he says, Siratul Mustaqim
is the sunnah of the prophet salallahu
He is the
And
he calls these verses
These are the pearls of the Quran.
So Imam Al Ghazali, he says, why do
you why are you satisfied with just walking
walking on the shore of the Quran?
You're walking on the shore collecting shells,
right.
The as he calls it. The outward sort
of
basic meanings of the Quran.
He says, dive into the ocean,
right. Dive into the oceans of its meanings
because the Quran is the The Quran is
the ocean.
At the bottom of the ocean, you have
to work hard. You have to have When
you get to the bottom of the ocean,
you find these pearls, these rubies, these precious
stones.
These
and as he calls them.
So here lies in Corsi.
A masterpiece of semitic rhetoric.
Another chiastic
parallelism.
Mirror composition.
Ajib
at the level of an ayah. Look at
this here. You see the top statement
a and then look at a prime at
the bottom.
Look at the relationship between these two statements.
You see,
you have the divine name of Allah
followed by 2 of his names.
2 of his great names,
and Adiul Adhim. These verses, they complement each
other.
Look at b and b prime.
Not seizing him
are some are slumber nor asleep.
Look at b prime and not burdening him
as a preservation of them both.
These two verses, what are they doing? They're
negating
they're negating anything that is potentially inappropriate
for Allah Subhanahu Wa Ta'ala
and maintaining his footram, mutlaq, his absolute power.
So these verses have a semantical relationship. These
statements, they're not verses. They're statements within a
verse.
Look at c and c prime.
To him belongs whatever is in the heavens
and whatever is on earth. Look at c
prime.
Repetition.
The Quran repeats itself.
Not for just no reason.
There's a great wisdom behind the repetition in
the Quran.
Something's happening here. There's a parallelism.
To him belongs whatever is in the heavens
and here. That means Allah subhanahu wa ta'ala
owns everything.
We own nothing.
We don't own our houses.
We don't own your clothes. We don't own
our bodies.
We have autonomy over nothing.
My body, my choice? No.
Yeah. You don't have a body. You don't
own your body.
Your body is on loan
from Allah
Whenever he wants, he can take it back.
But we have nothing to say about it.
Everything is owned by Allah
His throne extends over the heavens and the
earth. And there is a throne
from the majestic creations of Allah Subhanahu Wa
Ta'ala.
Imam al Razi mentions but there's other meanings
here. The throne
is the
seat of a king
which again demonstrates
Allah
absolute ownership
of the entire universe.
The Samawat and the arth is an idiom
in Arabic, which means the cosmos, the entire
creation.
Al alamin. What does Al alamin?
Everything except Allah subhanahu wa ta'ala.
And then look at this. In the center,
in the center I forgot to mention this.
In the center of Khothar,
this is called the,
the Amud. So al Farahi and al Islahi,
they call this the Amud. This is the
center of the chiasm,
which is something that is more sort of
universal that applies to the Ummah.
Right? So the first and the third, this
is speaking directly to the prophet in this
ayatul in the middle. But there's
there's a sort of transcendental quality
to the focus of the chiasm.
So pray to your lord and sacrifice.
This is sort of the pivot around which
the surah turns.
And here,
the pivot itself
is also
a circle.
It's ajib. So you have symmetry within symmetry.
Keep in mind, the prophet sallallahu alaihi wasallam
is not writing anything down.
Right?
He's simply repeating these that he's hearing from
Jareer alaihis salaam.
And for him to do something like this,
even at this level,
means he's a genius.
But we're gonna see different levels. This is
a micro level. We'll see the macro level.
But look at within the actual
center of the chiasm.
What happens? What changes?
So a, b, c, and c, b, a
are describing Allah
In the middle, there's a change, a type
of Iltifat,
a type of thematic Iltifat. So there's Iltifat
of tense,
you know,
you know,
past tense, present tense, of person, like that,
1st person to 3rd person. But here the
theme changes. Now creation is brought in.
Who amongst creation
can intercede with him except with his permission?
And then look at a prime.
Accept with his permission. Accept what he will.
It's repetition.
These two statements parallel each other. So right
in the middle of the middle,
the middle of the middle
of the ayah.
The knowledge
of Allah
He knows what is before them and behind
them. Behind them. Allah
knows everything about
us. And this is consolation.
Allah knows everything.
You know, sometimes we kill ourselves trying to
please humanity,
please creation.
But, you know,
it lasts for 15 minutes and it's done.
But who's gonna remember us in our graves
long after we're dead?
Maybe our headstones will,
you know,
will be destroyed at some point. No one
no one even knows where we are. But
who knows us? Allah
Put all of our hope in Allah
So this is a book recommendation here. This
is by a Belgian priest,
actually, named Michel Kuipers.
He's a man.
Michel is a
I mean, it's a it's a it's a
name for a man in Europe or Germany.
So the composition of the Quran.
It's true that through insidious reading and textual
analysis, the exceptionally complex and erudite character of
this text has become more evident to us.
We hooked up demonstrating that in spite of
the impression a superficial reading might lead, the
Quran is a text whose parts are linked
according to clearly definable principles of order
and a consonant work of art even though
it is outside our western and modern mental
habits.
So, you know,
the non Muslim scholars, the sort of neo
orientalists, they're starting to come around.
You know?
In more advanced studies in the Quran, they're
starting to see that this Quran
is more than meets the eye. We would
completely misjudge the Quran.
Our initial first reading of the Quran through
our sort of biblical lenses as it were,
our Greek lenses
didn't help us.
So here is the entire Surah Yusuf.
This is a 111
ayaat.
Hayasek compositional symmetry
at the level of Asura.
Prologue
epilogue.
Vision of Joseph,
accomplishment of the vision.
Problem of Joseph's brothers, trickery of brothers with
Joseph.
Joseph, problems of Joseph with brothers trickery of
Joseph.
Relative promotion of Joseph,
definitive promotion of Joseph.
Attempted seduction of Joseph.
Denouncement of the of the seduction of the
woman.
Joseph in prison, interpreter of 2 visions.
Joseph in prison interprets the vision of the
king. And then you have this center. And
the center of Surah
Yosef Surah Yosef alaihis salam itself is circular.
Again, you have you have concentricity within concentricity,
symmetry
within symmetry. If you're not writing this down
and you're not playing with things
over 100 of pages of
rough drafts,
there's no way you can do this unless
you have a 400 IQ.
Right in the middle, oh my fellow prisoners,
This is the center of the Surah,
Tohim.
Very interesting.
This story is in genesis
in the Torah
and it's very detailed.
But there's one something missing. There's one thing
missing
from genesis is the center
in the Quran.
When Yusuf alaihis salan, according to the Torah,
is in prison and his cellmates tell him
the dream, he immediately interprets the dream because
the text in Genesis is very tribal.
We are Bani Israel.
Right? But the Quran's message is more universal.
It's calling people to Allah
So there's this nice addition here in the
Quran.
Very interesting that
that that Tawhid, that Yusuf alaihis salam, before
he interprets the dreams of his cellmates, he
makes dua to him
because he's a prophet of Allah subhanahu wa
ta'ala.
And this deen is for humanity.
When
Allah commissioned Musa,
it's a bit different than what we find
in the Torah.
Go to pharaoh and say, let my people
go.
They're my people. This type of thing. That's
the Torah.
In the Quran, Allah
says,
say to
Say to him a gentle word, perhaps he
might fear Allah.
Call him you alone
Wa Ta'ala. This is missing
in the biblical narrative. These subtle differences, a
critical rewrite, if you will,
demonstrates
the beauty, the eloquence,
the universality
of the message given to the prophet Muhammad
who's rahmatillil
alami.
It's another
this is
a cutting edge western scholarship. Like I said,
they're starting to come around a little bit.
This is a Berkeley UC Berkeley Scholar. The
first is the Quran. And he's quoting
here,
And these things are known by our scholars.
Imam al Razi, he calls this the munasabaj
of the Quran. Imam al lusi mentioned these
things.
Right? Imam Ibn Umar al Baha'i mentioned these
things. How the verses,
how they're symmetrical,
how how the surahs,
right,
how they follow each other in some sort
of coherent imam. They mentioned these things. You
have modern day scholars Hamiduddin al Farhi
in his nivam al Quran mentions this.
And in Aksan al Islahi jadakkoreh Quran in
Urdu, which is being translated into English, is
fantastic.
Unbelievable.
The verses of the Quran are joined together
in such a manner
that they are like a single word harmoniously
associated,
structurally even. Even Hisham said the Quran is
like
a it's like a single coherent statement.
Now this is,
this is incredible.
This is Al Baqarah.
Surat Al Baqarah,
286
verses.
A staggering
sophisticated
chaos. Verses that surround a central pivot.
What is the pivot? What is the center
of the Surah versus 142 to 152?
This is the sort of the central ideas
of the Surah.
So you have a and a prime, faith
versus
the the unbelief.
Iman and kuford.
B and b prime, a lost creation. C
and c prime, delivered to law. D and
d prime being tested. Now notice, how was
the Quran revealed to the prophet sallallahu alaihi
wa sallam? It wasn't revealed.
Fatiha, you're done. Baqarah, you're done. Alimran, you're
done. That's the canonical order. That's not how
it was revealed to the prophet sallallahu alaihi
wa sallam. That's how he arranged it
with Jibril alaihi salam.
So when he's receiving Quran, he's receiving a
few aya's. Put this in al Maeda. Put
this in al Nisa. Put this in al
imran.
And you look at the end, the final
composition of these surahs, and you find something
like this without him writing something down.
Impossible.
I guarantee you.
This is impossible because every Sura is like
this. There's a symmetry to all these Suras.
That guy Mitchell Kuipers I talked about earlier,
he wrote a book called The Banquet,
a compositional study of Surah Al Maida.
He says you find this in Surah Al
Maida.
And Nabi'r Ummi, an unlettered prophet,
able to produce something like this. This is
a. There's no doubt about it.
There's no way you can do this
without writing things, without a computer. Even with
a computer,
it'll be hard pressed to do something like
this. So what is the heart of Al
Baqarah?
7 ideas.
Verses 142 to 152, the change of the
tikla from Jerusalem to Mecca.
That does not mean that Jerusalem is not
important. It's still important. People say, oh, it's
replaced with NomaNova.
Al Quds.
Still important.
Right?
But there's a change from the qibla, from
Jerusalem to Mecca.
The close relationship between Allah and His Messenger
and the Messenger with us.
We see you looking at the heavens, looking
at the sky. The prophet, salallahu alaihi wa
sallam, in du'a, he just went like this,
he looked at the sky.
We will turn you to a qiblah
that pleases you.
The prophet, salallahu alaihi wa sallam, looked to
the sky. In his heart, he had a
dua. I wish the qiblah was Mecca.
Allah revealed the ayah.
Turn your face towards the inviolable
mosque
in
Mecca.
So it went from to It went from
turn your face without skipping a beat
Who is it?
The Ummah of the prophet sallallahu alaihi wa
sallam.
So Allah Subhanahu Wa Ta'ala goes from addressing
the prophet immediately to addressing the Ummah of
the prophet as a way of
tashrif,
as a way of honoring the ummah of
the prophet Muhammad sallallahu alaihi wa sallam.
The Muslims are a middle nation.
What verse is this? 143 out of what?
286.
You
are a middle nation.
It's
just coincidence, apparently.
The people in the book, they recognize the
prophet. Recognition
means they already knew him.
That's what
Arafah
You Arifu
Ma'arifah means to recognize something you already knew.
Oh, I know him.
When he came into medina,
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
Abu Dhabi Abu Dhabi Abu Dhabi Abu Dhabi
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would sit They would sneeze on purpose.
Okay.
They would sneeze on purpose in hopes that
the prophet sallallahu alaihi wasalam would say to
them, may Allah have mercy on you because
they knew he was a
prophet. But they would remain
Jews.
And maybe there was some, you know, family
pressure and things like that.
You know, maybe some of them. But the
prophet sallallahu alaihi wa sallam, when that would
happen, he's he would say, Allah
guides you and correct your understanding.
Fear only Allah.
The blessing of the prophet sallallahu alaihi wa
sallam. This is the center of al Baqarah.
Everything else sort of revolves around these themes.
It's all wahi. It's all equally important.
Right? Because it's all wahi. But these are
the central ideas.
The blessing of the prophet. The prophet teaches
us, sallallahu alaihi wa sallam, bikisha, and hikma.
And hikma is the sunnah.
The
sunnah exegetes Quran.
And
and he purifies you.
He gives you,
knowledge
as to how to become dear and near
to Allah Subhanahu Wa Ta'ala.
This is Ihsa.
To worship Allah as though you see him.
If you can't see him, know that he
sees you. To enter into a relationship of
love with Allah subhanahu wa ta'ala. To to
draw out
the diseases of the hearts. And imam al
Azali says, these are the dura. These are
the pearls we talked about earlier. There's verses
in the Quran he calls the pearls. They
teach you the straight path.
And part and parcel to the path he
says is taghliya.
Taghliya means a type of emptying the nafs
of vice,
of kibr,
of riya, of urge, of all of these
diseases of the heart. The Quran tells us
how to do this. The sunnah tells us
how to do this. And then he says
there's taghliya.
There's a way of adorning the nafs. So,
first you purge the nafs of vice
and then you take
on prophetic qualities,
the qualities of the prophet Muhammad
Oh, this is, just it's again some of
the I have some really interesting subtleties.
Just let me know when I'm out of
time. If anyone has questions, you can ask
them immediately. Does anyone have any questions?
Okay. We'll keep going, Doug.
So the Exodus. So in in the Torah,
we have the Hijra of Musa alayhis salaam
and Beli Israel. We have this in the
Quran as well. But historical possibility.
One of the reasons why most secular historians
reject the biblical version of the Exodus
is because of historical implausibilities
in the narrative.
Okay. What do I mean by historical implausibilities?
So
so secular historians, the modern historians, they make
a distinction between something that is non historical
non historical, like a miracle. They don't deal
with miracles. They don't deal with the supernatural.
They don't necessarily deny them, but miracles are,
by definition, the least plausible occurrence of something.
Right? So that's not how they do history.
They're looking everything is plausibility, naturalistic plausibility.
So let's say, for example,
a miracle might have happened, but it's not
part of our paradigm. We're not going to
look at it. It's non historical. We just
don't deal with it. It doesn't factor in
to our theory.
But something that is making a naturalistic
claim
something that's making a naturalistic claim, and there's
very little evidence of it, this is unhistorical.
They would call that unhistorical. So look at
this verse here in Exodus 127
1237. This is from the Torah. The Israelites
journeyed, etcetera.
600,000 men on foot beside women and children.
That means there's 3,000,000 people making Exodus.
3,000,000 people according to Torah making exodus is
a third of the population of Egypt.
Highly implausible.
Other nations would have noticed this. They would
have recorded this. There would have been a
large carbon footprint in the Sinai desert. To
this day, we would find evidence of this.
3,000,000 people. Right? If you somebody told me
once, if if 10 people were marching,
10 people across.
The first in rows, 10 people across. 3,000,000
people. When the first row reached Mount Sinai,
the last row was still in Egypt.
So these numbers are blown way out of
proportion.
So the Quran confirms the exodus.
But look at the subtlety in the Quran
is ajeev.
You know the common orientalist trope? The prophet
is just copying the bible. Why doesn't he
copy those
And we reveal to Moses, journey by night
with my servants who will be pursued.
And pharaoh sent mobilizers to all cities.
Saying, indeed these are a small band.
How many people made hijrah from the sahaba
of the prophet sallallahu alaihi wa sallam? It
wasn't a big group. A few hundred people.
Interesting. The Quran avoids
and this happens consistently. You'll see more examples.
The Quran consistently avoids historical implausibilities
that are found in the biblical narrative.
There's an anachronism
in the book of Genesis. Here's something interesting.
You can ask an Egyptologist
because I did.
The kings, sorry. The rulers of Egypt, ancient
Egypt, they were not called pharaoh until the
18th dynasty. This is just a fact. There's
no evidence
that the rulers of Egypt were called pharaoh
prior to the 18th dynasty.
Okay. When did Yusuf alaihi salam live in
Egypt? Probably the 16th dynasty.
16th.
Right after the Hyksos.
Now look at this verse here highlighted. And
pharaoh says to Joseph, ah, that's an anachronism.
The kings of Egypt were not called pharaoh
at the time of Joseph.
You know what anachronism is? Something that doesn't
make sense historically.
Something that's outside
you know, like, you watch a movie
about, like, the middle ages, and you see
a guy wearing a Rolex,
you say, woah.
That's called an anachronism.
If I told you Abraham Lincoln had a
Tesla.
There's a lot of Teslas in the parking
lot. Why do the Teslas always go in
trunk first? I don't know. Do you notice
that? It's it's always a Tesla. Why do
you guys do that anyway?
Because you have a Tesla.
You've earned the right.
Again, the Quran here, this is
the king said to Yusuf alaihis salam, the
medic, not Firaun.
What you read later in the Quran,
what does Allah say to Musa who's in
the 18th dynasty or 19th dynasty?
This is what Allah Subhanahu Wa Ta'ala says
to Firaun, today we will save your body.
Now how did the classical exigates, Mufassidih and
the Quran, how did they interpret this verse?
And this is a correct interpretation.
Is that the the body of pharaoh sort
of washed up on shore and the Bani
Israel, they saw it.
Yeah. Like, sort of this
that the pharaoh was dead.
But interestingly,
this pharaoh who's either Ramses the second
or Thutmose the third in my opinion, Thutmose
the third.
Both of these bodies were discovered in the
19th century.
They're on display right now
at Cairo Museum.
1 of my friends who's a bit eccentric,
he visited the Cairo Museum.
And he was introduced to Ramses the second.
The tour guide said, this is Phil Allen
of the Exodus.
And so the group left. And then my
friend went back
and he leaned over.
And he said, where are you at now?
We'll save your body
so that you might be a sign for
those who come after you.
But many people concerning these signs are heaped.
Masterful symmetry in the workplace.
Look at this verse number 2. Very short.
The mention of the mercy of your lord
to the servant Zakaria.
Did you know the words, vicar and zacharya?
This is a Hebrew prophet's name. It's a
Hebrew name.
Zakaria
zakar comes from the same it's the exact
cognate of thikr.
And it means the it means the mention
of the Lord.
The mention of the mercy of your Lord
to his servant. The mention of the Lord.
You see the symmetry in this ayah.
If a
Jew who speaks Arabic
in the Hejaz or if we just say,
you know or an Arab speaks Hebrew in
the Hejaz, if he heard this verse, it's
very stunning,
the symmetry.
It's very eloquent. It's very beautiful.
But these things are lost. These subtleties are
lost.
So you see the chaos. Even this verse.
In the center is what? To his servant,
Urbudiya.
This is at the center of these 3
sua. Surah to Israel.
How does it begin?
And we said that even the Surah itself
is a big sort
of symmetrical structure.
At the very end of Surah Maryam, what
does Allah
towards the very end of the Surah.
And then in the middle of the Surah,
what does Isai alayhi salam say?
Beginning,
middle, end.
What's that?
Pre translate. Yes. Yes. I thought you said
keep fasting. I was like, no. I'm not
going.
I'm good.
Yes.
So sorry. At the end of Surah Maryam,
Allah
says, and they say that Allah
has begotten a son.
They brought forth something monstrous at it. The
heavens are about to
burst and the mountains are about to be
rent asunder and the earth is about to
be split open that they should invoke a
sun for Allah, Subhanahu Wa Ta'ala.
It is not it is not,
befitting for the most gracious to beget a
sun.
Everything in the heavens and the earth only
approaches Allah as a servant.
And this is a great honor as a
servant.
When the prophet
when he heard the verses of the Quran,
Ibn Mas'ud would recite the Quran to him.
He would tell ibn Masud, like
read the Quran to me. And he says,
it's revealed to you. You want me to
recite it? I love hearing it from other
than me. Recite it. Ibn Masud would recite.
And every time the word 'Abd would come
in reference to the Prophet, ibn Masud saw
there's tears coming from the face of the
Prophet sallallahu alaihi wasallahu alaihi wasallam.
This is a great title.
I am a servant of God.
This is the center of Surat Maryam.
I am the servant of God. He's given
me
the book of wisdom and made me a
prophet.
More masterful workling.
Uh-huh. This is
You get it?
It's very stunning.
It's very eloquent.
It's very clever.
And his wife, Sarah, was standing, and she
laughed.
So he gave her Yitzhak,
which in Hebrew means laughter.
And following
after Isaac,
You Atof, which means to follow after.
So whoever composed this verse, we know it's
Allah. I'm speaking in sort of dramatic terms.
Whoever
composed this verse
was a master of Hebrew and Arabic
and was a master composer
in both languages.
This is why the Orientalists
that don't like Islam are scratching their heads.
Heads. It must have been a committee.
But when when?
Good luck.
See, this word Hanana in red in Arabic
means compassion.
Hanana. This is a haqqakhs. This is the
only occurrence of this word
in the entire Quran,
and it's describing Yahya alayhi salam. The Quran
tells him Yahya because he was a shahid.
Right? Don't say about the shahids that they're
They're alive,
getting sustenance from their lord.
But the name
of John in Hebrew is Yohanan.
Yohanan means the lord has shown
The lord has shown compassion.
This is the only occurrence of this word
in the Quran and it's describing
whose name is related to this word. It's
just a coincidence of Arabic.
Coincidence?
I think not.
Whoever composed this
knew Arabic in Hebrew is a master composer.
He chose you and you did not impose
upon you difficulties of the religion. It is
a creed of your father, Abraham.
What does Abraham mean? Abraham,
father of many nations.
More wordplay.
Adding to the elephants,
the inimitability
of the Quran. The fact that Quran is
insuperable.
Skating wordplay. Double entendres.
Here's these are two famous verses from the
Torah.
So the Israelites, they said to God, we
hear and we obey.
We hear and we obey. This is what
that sounds like in Hebrew.
We hear and we obey.
Okay?
And then in Exodus, and he, Moses, took
the calf
the people had made and burned it with
fire and he ground it to powder.
He scattered it on the water and made
the Israelites drink it. So it's a very
interesting story in in Exodus. According to Exodus,
the golden calf is melted down,
put into water, and the Israelites had to
drink it.
It's called a trial by ordeal.
And whoever drank it and was innocent, nothing
would happen to their body. But if you're
guilty, something would happen to your body. And
that's how the people knew that these were
the people who instigated the shirk of the
Ichel, of the golden calf.
In one verse, look at Allah's
what
he
says.
You see?
So this this statement here
is clearly a play on Deuteronomy 527.
It sounds almost exactly like we hear it,
we obey, but it has the opposite meaning
because Allah is telling him, you said that,
but this is what actually happened.
It's very clever.
It's very scathing.
To drink something into your heart is an
Arabic expression.
It means to, like, become devoted to something.
But there's a double entendre here because the
Torah actually says they literally drank the calf.
Well, this one here. Yeah. This is so
this is a verse that's often attacked by
people, like secular people and Christians. They attack
this verse because this verse denies the crucifixion
of Isa alaihi sanna.
But if you actually look at what this
verse says,
it's very interesting.
By the way, what's up on top is
not a translation.
That's a that's a different verse.
Allah will this is just sort of the
theme. Allah will demonstrate the truth of his
words even though the sinners might detest it.
We killed the Christ Jesus, son of Mary,
the messenger of God. And in fact, did
they not kill him nor did they crucify
him, but it was made to appear so
that they had. And indeed, those who differ
over him are full of doubt
about it. They have no certain knowledge or
follow conjecture
for surety.
They killed him not.
So differ.
Right?
Means there's a difference of opinion.
If you read the earliest books of the
new testament I don't want to get too
much into this because it's probably gonna be
boring. But the first books of the new
testament ever written were the letters of Paul.
It's It's before the gospels. And a central
theme in Paul's letters
is that there are people that have Ichdelav
about the crucifixion.
He calls it Eris. In Greek, Eris is
the goddess of strife,
but it's also the word for fitna and
Ichdelav.
Full of doubt. Shaq. Shaq means it can
go either way. It's kind of 5050.
So one group of Christians saying he was,
another group maybe saying he's not.
You have one ta'ifa, as the Quran says,
who believed in Isa alaihis salaam and another
ta'ifa who disbelieved in him.
And then you have,
you have dun. So dun is when there's
a lot of evidence.
So there seems to be a preponderance
of plausibility
but there's no certitude.
In other words, a lot of Christians are
saying that he was crucified.
Right?
But
there's nothing there's no elm.
It's not it's not certain.
This is a verse from the from the
Psalms that David wrote this.
It's very interesting.
God saves his messiah.
Psalm 26, it says very clearly. This is
in the bible.
The book of Psalms, the Zaboor.
Some some or I must say this is
the Zaboor,
God saves his Messiah. Interestingly,
Jesus is the same name as Jeshua.
It's the same name. If you read an
English bible, you read about someone in the
old testament called Jeshua. It's a very common
name, Jeshua.
That's also that's actually Jesus's real name,
Jeshua.
But when you read a translation in English,
it's it's a different name. One says Joshua.
One says Jesus.
But in Hebrew, it's the same name, Yeshua.
You see down at the bottom here? This
is a Christian source. How did they define
Yeshua,
Jesus's name?
What does it say?
He is saved.
Saviour?
No.
He is saved.
Means the one that God saved.
And this is just, you know, this is
kind of
just more evidence.
There are no eyewitnesses.
Nothing we have was written by an eyewitness.
Nothing that the Christians claim,
that
that describes a crucifixion was written by an
eyewitness. These these are things that were discovered
in the last few centuries.
Like when this ayah was revealed to the
prophet
in medina
that he wasn't crucified, no doubt the Christians
were saying, but we have
the gospels and 2 of them are written
by eyewitnesses and they saw the crucifixion.
Nobody really believes that anymore. There's not a
single historian
and and many of them are christian
that believes that these books are written by
eyewitnesses.
So I'll spare you the details of this
one. But,
yeah. I think I'll I'll end with this
one, inshallah.
So this is something amazing here.
Right?
So I want to sort of revisit
some of these ayaat
in, Suratul Isra
in light of modern historical developments.
And the reason is because
this will really demonstrate the Quran's ability to
accurately predict future events.
And there's some students here that
who got this part yesterday in the apologetics
class.
And by the way, this is not my
personal.
I'm not qualified to give.
You have to have mastered something 12, 13.
Even if you say that it's like 15
sacred sciences
in order to give your opinion about something
in the Quran.
So this is the tessir of modern rama
in light of recent history.
Right? Those who have traditional training in the
various requisite disciplines.
So the Quran's semantical polyvalence
allows for multiple correct interpretations.
In other words, the Quran's ability to communicate
meaning at different levels.
Okay. So Surat al Isra is also called
Surat al Isra'i.
So listen to what Allah
says. We'll just look at the first eight
verses and then verse 104, and then we'll
be done inshallah.
Glory be to the one who took his
servant on a night journey,
from the arrival of mosque in Mecca to
the Al Aqsa Mosque, Masjid Al Aqsa, in
Jerusalem.
His precincts, we did bless in order to
show him some of our signs.
Indeed, he is hearing and seeing.
We gave Moses a revelation
and made it a guidance for the children
of Israel stating, do not take other than
me as a disposer of your affairs.
Progyny of those whom he carried in the
arc.
Indeed, he Noah was a grateful servant.
And we decreed for the children of Israel
in the revelation.
So this could be the aforementioned,
the Torah, or someone I must say in
the lower
and with the reserve tablet.
You will certainly cause great corruption in the
earth twice,
and you will become extremely
arrogant,
oppressive
while in a state of political power. Right?
So eru means to be in power.
Right?
So when the promise of the first of
the 2 came to pass,
right.
So like the end of the first rule,
we sent against you our servants of great
might
who ravaged your homes.
That was a promise fulfilled.
So the end here, means
this is in the past.
This is done.
This is something that happened in the past.
There's no doubt about it. So the urama
mentioned here so
when 90 Israel came into power with David
in 1000
BCE, when did they lose power? What what
was the end of their their
ulur?
It was in 586
BC.
The Babylonians
attacked the southern kingdom of Judah.
They killed the last Davidic king.
They cut off David basically. Everyone was brought
into captivity in Babylon.
And they entered the homes of the Israelites
just like the Koran says.
And they pull people out that were sort
of the
more sort of influential people. And they took
them as prisoner into Babylon.
Now this verse, number 6,
sorry.
This verse,
according to several exeges,
the hitab changes here.
So now Allah subhanahu wa ta'ala is addressing
the Muslims
in the form of a prophecy.
This is the is the future.
Then we'll give you, oh Muslims, the upper
hand over them
and aid you with wealth and offspring and
make you greater in number. This is a
prophecy that Bani Israel will never greater than
number than anybody.
We will give you power over them, over
Bani Israel. Jerusalem
was conquered
shortly after during the caliphate
during the caliphate in the Raman. And
then the Muslims, they conquered the Babylonian lands,
the Persian lands,
the Byzantine
lands.
And then Allah Subhanahu Wa Ta'ala says to
the Muslims,
If you do well, then you do well
for yourselves.
But if you do wrong, it is your
own loss.
Then when the promise of the final of
the 2
will come to pass, this is the future,
they, meaning the Jews, will disgrace you,
humiliate you.
And they'll enter the Al Aqsa Mosque.
What is Al Masjidah here? Well, what was
the last mention of the mosque? The word
masjid, what was the last mention of it?
What's the referent? That's the rule.
And they will enter the Aqsa mosque like
they did during the first time, during their
first
ruling, during the first
uluar.
And they, meaning the Jews,
will destroy with utter destruction.
Perhaps
your Lord will have mercy on you. So
here, 'asa in Arabic is called firdlutology.
Right? It's a fear. It's a verb of
of hope.
Right? In other words, this will happen.
Okay? God will have mercy on you, on
the Muslims. But it's going to be after
some tests.
Right? In the same
Alright.
So
so Allah Subhanahu wa Ta'ala is saying to
the prophet
in the night, make tahajjud. It's an addition
for you. Perhaps your Lord will raise you
to the praiseworthy station.
And he has
an.
This is a cause of hope.
But if you return to sin,
we will return to punishment.
You know, after
the.
Some of them said, what? How did this
happen?
Is a response from Allah subhanahu wa ta'ala.
This is from yourselves.
And we made * of confinement for the
disbelievers. A strong warning to future generations.
So think about this, how much have the
Palestinians suffered
for the injustices committed
by others?
How much of the people of Gaza in
particular suffered for the injustices
committed by others? They inherited the consequences
of the bad decisions of non muslims,
of course, but also Muslims.
Bad decisions.
Bad alliances.
Nationalism.
Arab nationalism.
Turkish nationalism.
Secularism.
Disunity,
rebelling against a caliphate,
making alliances
with the Ghofar,
Young Turks Revolution,
McMahon Hussein Correspondence.
But the victory will come. It's the promise
of Allah subhanahu wa ta'ala. It's not gonna
be easy. Perhaps your Lord will have mercy
on you. But if you return to sin,
we will return to our punishments.
Now, towards the end of the Surah, remember
how we said these Surah's, they have this
kind of circular theme.
Towards the end of the surah, we have
this phrase again.
And some of the rinamas say it's talking
about the afterlife.
But in light of what we know here,
there's no reason to say that this is
talking about the afterlife.
And we said to the children of Israel
after that, dwell in the earth in diaspora.
Right? And when the promise of the final
of the 2 ulur
will come to pass,
we will bring you to the holy land
as a mixed assembly.
So the Jews from all over the world
will flood into the holy land. This is
the modern Zionist
movement.
This is the second ulur.
This is the major indication of their second
facade
in the earth.
Then what will they do?
According to the Quran,
they will oppress the Muslims.
And they will enter Masjid Al Aqsa,
and they will
absolutely destroy
Palestine.
And it seems that these sort of
well, anyway, we won't get to that point.
Did this,
like
so from this is my finisher.
So from our perspective,
eventually, the pseudo messiah, the
will emerge.
Isa alaihissalam,
the true messiah,
will reemerge.
Isa alaihissalam will defeat the pseudo messiah
and punish the Ahid Hitab,
you know, they're in the holy land, but
also guide many of them.
So Allah Subhanahu Wa Ta'ala will gather them
there as a lafifa, a mixed assembly. From
all of the Ashkenazi Jews, Sephardic
Jews, Mizrahi Jews,
gather them there as a mixed assembly for
Isa alaihis salam to call them to Islam.
Then eventually,
every Jew and Christian will become Muslim
before the death
of Isa This is what the Quran says.
And the pronoun here according to most of
the exigents is referring to Isa alaihis salam.
And there is none of the people in
the book that will bebibed him before his
death.
So very interesting.
You see the Quran,
it never ceases to be a relevant text.
As we move through life
century after century, we go back to the
book of Allah subhanahu wa ta'ala. And these
incredible meanings come out of nowhere, seemingly out
of nowhere.
But the way the Quran is written is
such that these interpretations
make total sense. You're not we're not stretching
the text. The Christians, they do that, like
the book of Revelation.
You know, there's something called the dragon.
The dragon, the beast, the mother of harlots,
the 4 horsemen. What on earth is going
on? You can interpret these things 9 ways
to Sunday.
Who knows what's happening? The beast 666. Okay.
What?
You got to do a lot of pushing
and pulling with the text.
And so a lot of Christians, in all
due respect to them,
they they do something called I call it
hermeneutical waterboarding.
You know? So if you if you torture
a text,
you you choke a text long enough,
it'll eventually say whatever he wanted to say.
Right?
Anyway,
Are there any questions? I've spoken too much
now.
Thank you very much for your attention.
Thank you, Doctor.
So those that are watching online, go ahead,
take your chat, questions in the chat box.
We have a lot of people from around
the world watching. Those that are in the
room, just raise your hand. I'll come over
to mic.
Raise your hand, please.
Good luck with the point getting to you
though.
Oh, my show up. So thorough talking to
you.
I think it's very late. That's what you're
doing. People looking at all the things. Stop
talking. I gotta get to my Tesla.
We have one brave soul right
here.
I'm not bitter.
Yes,
sir.
So every century, as you mentioned,
we have these
the same Quran
has been relevant, is relevant, and will be
relevant.
So, how do we come to the point
that this is this Surah or this ayat
is relevant to me at this point of
time versus saying this is relevant
to in from historical point of view, or
this ayah is relevant not necessarily to me,
but in the future? How do we make
sense of that or or come to the
conclusion? Yeah. We we have to be
in touch with.
This is very important.
The downfall of the previous,
is that they didn't preserve their language, number
1.
Right? As the Quran says,
in Al Baqarah, the verses are
escaping me. Even Hafez says, one of the
downfalls of any Israel is they did not
preserve their
their language. And then many of them cut
themselves off from their scholars.
And many of their scholars were also
corrupt.
So always
have some sort of connection with scholars. This
is extremely important.
Right? And the prophet, he told us,
We live in an age right now where
scholars are being,
you know, people are attacking them. They're making
up these outlandish crazy things
about them, lying about them, slander Bhutan.
Right? These types of things. They want to
decentralize Islam
because they don't like this normative tradition because
the normative tradition, that is to say, what
the Quran and Sunnah say on its surface
is very powerful.
And people see this as a threat.
So you decentralize you attack the scholars. You
decentralize the religion. So that my opinion is
just as good as anyone else's opinion.
So whatever I say on my comment on
on Twitter or I don't have Twitter, but
whatever I tweet, whatever comment I make on
YouTube, it's just as good as Sheikha
Islam. Why not? I got a brain.
You know?
Honor the scholars.
They are the inheritors of the prophets.
Whoever honors the scholars has honored Allah as
messenger.
So we should always have recourse to ulama.
This is very important. Don't isolate yourself. Don't
put yourself on an island.
You
know? They say a little bit of knowledge
is dangerous.
Right? You have people that are very brilliant
in autodidactics,
people that, you know, can, you know, teach
themselves Arabic, and they can,
you know, do these online things and learn
hadith and fit in these things.
But this is dangerous. This this is not
a traditional way of study. The traditional way
of study is to sit sit at the
feet of a scholar,
Take knowledge directly. It's talaqi. There's sanah. These
things are very very important.
That that Adam took something from Allah. What
was what did he take from Allah
according to
the hadith?
That he said, oh, Allah, forgive me for
the sake of the prophet Muhammad salallahu alaihi
wa sallam.
These these words were taught to him directly
by Allah
So talaqi knowledge,
very, very important.
Ejazah,
teaching licenses. This is a problem with Paul
of Tarsus. Again, I don't want to pick
on the Christians too much.
Paul has no ejazah. He has no connection
to the Hawariyun.
He's the first person in history to say
Jesus was crucified,
and his son that ends at him.
And he says it himself. He said, nobody
taught me this. I I got this as
a revelation
from Jesus.
And then he really butts heads with actual
disciples.
Right? If you look at the Injeel
according to the Quran, it's almost perfectly in
line, according to most historians, with what the
original disciples would have actually preached.
So that's it. That's a wahi. But, historically,
there's a connection.
Right? But Paul's senate ends with him. He
has no senate. He admits it. He says,
I don't need one. In in first Corinthians,
second Corinthians, the people in Corinth, they say,
where is your letter of recommendation, your ejazah
from James the just? I don't need it.
I have a vision of Christ, and I
have stigmata, my hands are bleeding, all these
types of things. Okay.
So, you know, ask questions.
There's nothing wrong with asking questions. You know,
in the Quran, Ibrahim alaihi salam
Ibrahim alaihi salam, who has more iman than
all of us put together in this room,
he said to Allah, how is it that
you raise the dead? Allah says to him,
do you not believe? Allah knows the answer.
He says, of course, I believe.
But for the itminan of my palpa,
I want to have certitude in my I
want to have tranquility in my heart. That's
a good type of question. In other words,
it's coming from a place of conviction in
imam. I want to have a deeper understanding.
Right? But the type of questioning that is
reprehensible
is Allah says, do this.
Sacrifice a baqarah.
Wait. What's what's a baqarah?
Okay. What color is it? Oh, really? How
old?
Really? Well, what day?
Okay.
Do what you're commanded.
So, a type of questioning coming from a
place of rebellion.
This is something that's reprehensible.
But questioning coming from a place of wanting
to know at a deeper level of understanding,
this is totally fine. And no scholar should
be offended by it.
So, we have, we have in
this room, not me,
sitting over here.
We have to have connection with them. Can
you hear me? Okay. Thank you.
In
in light of this conversation,
there's a lot of talk in regards to
this red cow and the sacrifice. I knew
it would come up. I mean
Yes. It's very important. Can we can you
please enlighten us with your perspective?
Sorry
about that.
Yes.
I was gonna talk about it, and then
I decided to skip it.
Because people they hear about this and they
think this is some weird
this is like some conspiracy stuff. Right?
But it's not. It's very real and it's
very important. So, this is called the red
cow is called the in
the Torah in Jewish tradition. The Para Adumah.
So it says in the book of Numbers,
the 4th book of the Torah, Numbers chapter
19,
that in order for there to be a
priesthood
and therefore a temple,
the priests have to purify themselves with the
ashes
of a between 2 3 year old perfect
red heifer.
So they have to sacrifice this red heifer,
and then they sort of
they take the ashes, and they purify.
They do some sort of ritual where they
purify the priests and their vestments and
and sort of the instruments of the temple.
There's only been 9 in their entire history,
by the way. It's very difficult to get
a perfect red pepper.
Perfect meaning completely red, no black or white
hairs ever,
even even
red hooves.
No saddle. No yoke. It's never given birth.
No one's ever basically touched it.
The first one according to so Maimonides, he
says in his Mishnah Torah, which is sort
of a summary of the entire Talmud.
Maimonides is a great theologian, probably the most
the greatest theologian philosopher in Jewish history.
He says that the first karah adumah, the
first red pepper was sacrificed by Musa alaihi
salam on the second of Nisan.
And then and and the ashes can last
for 100 of years.
The second one was sacrificed by Hosea or
Ezra, like 6th century BCE.
And then he says, there's been 7 more
until the destruction of the second temple
and 70 of the common era by the
Romans. And then and then, Maimonides says, the
10th red heifer will be sacrificed by the
Davidic King Messiah.
Okay. So that's his opinion.
So, what they have now is 4
blemish free red heifers
born in Texas.
Christian Zionism, right?
Ajit,
Christian Zionist.
They're probably genetically engineered.
But there was 5. Now, they're down to
4.
And they have, you know, the altar ready.
It's on the Mount of Olives
on the 2nd of Nisan which is 8
Ridu Fitu,
which is in a few days
on Wednesday.
That's the day that they're planning to do
the sacrifice.
When the shayatina release.
But if they do that, what's the significance
of that? If they do that,
then they'll take it. The Bani Israel, they'll
take that as tofik.
That they can push hard for a third
temple
and the priesthood.
They will take that as sort of divine
permission,
you know, that they can just,
you know, as the Quran says,
because the the prize is the temple mount,
and the temple mount is called the Har
HaBayit
Har HaBayit.
Right?
They took a mock this.
So, you know, Gaza, right, is a bit
of a distraction. Obviously, this
we should pay attention to them, obviously.
But the real goal is West Bank because
East Jerusalem is where the Temple Mount is.
So you notice when they started attacking Gaza,
they also
were pushing towards it. There's no Hamas in
sorry, Hamas. There's no Hamas
in the West Bank.
That's the real prize.
It's the Temple
Mount. And interestingly,
you know how it says
so in the Quran, right, they're going to
they're going to humiliate you. They'll enter the
Masjid Al Aqsa,
and they'll destroy Palestine. These latter 2
are going to be really ramped up when
they sacrifice the 10th red heifer. They'll have
permission to do that. And it's already started,
obviously, with Gaza. It's it's turned into a
moonscape, as Chris Hedges says. It looks like
the surface of the moon
is what the Quran says are going to
do at the second Urdu. This is a
sign of their downfall.
And then,
Rashaad Khaledi, who wrote that book,
A 100 Years War in Palestine, he said
before October 7th, he would go on the
Temple Mount, and he would see pockets of
Jews worshiping on the Temple Mount. He's never
seen that before.
So they're entering Ganesh and Al Aqsa.
They're getting ready to do that.
So the the Red Bull oh, Red Bull.
Sorry.
Alright. Bull is a Red Bull gives you
wings.
The red pepper,
in sort of theory, will give them sort
of divine permission to really ramp things up
to a degree that we haven't even seen
before.
Aloha mawas style.
But it's a big deal. I mentioned that,
chutba, like,
in December of 2022 here. And some people
are like, what are you talking about? Red
heifer. Get a life. No. They didn't say
that. This is weird. This is not chutba
stuff.
But, you know, it's very important. Now everyone's
talking about the red peppers.
Right?
Okay. What tells us they're going to lose?
Can I ask? Can I ask? Can I
ask? Can you hear me?
Yeah.
You had talked about the book, The Jewels
of the Quran. I just wanted to know
if you had any other book recommendations on,
like, the study of this or that are
similar, what you used to make this presentation.
To the Quran.
Sort of similar to that.
Which part of the presentation?
What time?
Like, the this like,
kind of the understanding from the the stories
in the Quran and, like, the verses and
how you explain them to what was happening
now.
I can't send a biblio I can put
a bibliography. I'll send one to you in
trouble. I have a bibliography with this. I
I can't think of Okay. The title's on
the top of my head right now. The
deck is on the presentation, the video online
on YouTube as well. And then when you
send a bibliography, I'll put it in the
description there. That's a good question.
Yes. Further reading.
Sorry. I can't my brain No. You're good.
Okay. We have a question here from the
men's side.
Right here.
For the for the talk.
So,
recently there's been, like, among, like, Christian apologetics,
like, more recently, like, Jordan Peterson
bringing up a diagram of cross references within
the Bible, the Old Testament and the New
Testament,
and kind of
bragging about that the fact that there are
so many gives authority to the Bible. And
then they might compare with the Quran, which
doesn't have as many of those cross references
that they put up.
I don't know if you've if you've heard
of this or not, but is there any
is the argument that they're trying to make
baseless?
Is is there any base to it?
Like, your thoughts, I guess. Christianity and
Judaism,
are very very different religions.
Okay.
I mean,
yeah, Christianity is a sort
of little sister
of Judaism,
right, which is the sort of mother religion.
But their understanding of almost everything is vastly
different.
Right?
I mean, Christian like I said, Christian Zionism
to me, and like Jordan Peterson is a
big Zionist.
There's a group called,
Christians
United for Israel led by John Hagee. Again,
Texas. Is that Texas? What's wrong with Texas?
I don't know. But the executive the executive
director of Christians United for Israel was David
Frog, who was cousins of Ehud Barak,
the former prime minister of Israel.
You can't make this stuff up. The executive
director of Christian United for Israel
was a Jewish Zionist
and cousin of Ehud Barak.
Right?
That's very strange to me. Why? Because if
you read in the Talmud
what the rabbi said about Jesus,
you would
probably won't be able to eat lunch
for a few weeks.
Think of the most don't think of it.
But if someone was to I always make
this enough. If someone was to go into
a room for 24 hours and think of
the most depraved thing
you can possibly say about another human being,
You would not talk to the rabbis
in the Babylonian Talmud. What they said about
Isa
and Maryam alayhi salaam. Allah
gives us an idea.
Oh, we killed this so called Christ as
messenger of God of yours.
You know,
gives us an idea.
So this relationship is very strange to me.
Christian supporting Israel.
Because in the New Testament, Jesus is the
new temple. It's very clear. If you read
the New Testament, traditional Christianity,
Jesus is the new temple. Jesus never talks
about a 3rd temple. He always talks about
the destruction of the second temple. And he
refers to himself as the new as the
next temple.
So for Christians to support a third temple
where sacrifices would come back by priests,
this is total kufor according to traditional Christianity.
Because Jesus is the ultimate sacrifice according
to the New Testament. Jesus is the ultimate
high priest and he's the final temple.
So it's a weird relationship.
It's It's very strange.
They're kind of using each other.
Pardon the analogy.
Fair warning.
It's like a 19 year old girl
marrying a 90 year old man,
you know, who's very rich.
You know, he wants something.
She wants something.
But they don't really like each other.
Right?
According to the book of Revelation,
only a 144,000
Jews
will be converted when Jesus comes again.
And they're all men and they're all virgins.
Okay.
But, you know, you read the new testament.
You read early church fathers. You read Christian
theologians
All the way into the 19th century, this
idea of replacement theology.
That the New Testament
replaces the old covenant with Moses. It's supersessionism.
That's traditional Christianity. You have to believe in
Jesus or else you're no longer chosen by
God. It's this modern Zionist movement that is
advocating this dual covenant theology.
In other words, you can be Jew and
still go to heaven. You don't have to
believe in Jesus.
Where is it coming? It's total bidah.
Comes from nowhere.
So, I don't agree with what the New
Testament is. I don't believe Jesus is the
third temple in his sacrifice. I don't believe
these things. Right? I don't believe these things.
But if Christians would just believe their text,
they have no reason to support Zionism. You
know, there was a rabbi who went to
Israel.
This is a true story. He was a
Zionist as a young man. He went there.
And then he looked around and he said,
this this is horrible what we're doing to
Palestinians.
And then he said, no. We have become
pharaoh.
We have become Goliath.
We Nani Israel has become pharaoh.
But at least pharaoh, the original pharaoh. Right?
At least he spared the women and the
girls.
Right?
But pharaoh,
he can't survive without Karun and Haman.
Right? So without
economic
and military backing.
Hence, you have Christian Zionist.
Right?
Read read a book by,
Stephen Sizer.
Stephen Sizer.
Road map to Armageddon.
Oh, I see. Beautiful.
Yeah. He's a Christian, bible believing Christian. So
they're out there, but you don't hear about
them. You know, sometimes you have Jews in,
what, the East Coast?
They fill up stadiums
in protest against
Israel. They fill up stadiums. They fill up
the they fill up,
the Brooklyn Nets stadium.
They cover 10 square blocks.
You never hear about these people.
I see.
5 or 6 men own everything
we see on television or on the Internet.
So
regarding that, the about,
what do the scholars say about the actual
manifestation of the rahna? Is it, like, related
to the
reemergence of the rahna?
According to this understanding, yes, that
that Allah subhanahu wa ta'ala will have mercy
on the Muslims in the sense that it'll
give them victory
over their enemies according to this understanding.
It's an indication of the future victory.
We know that there's a future victory. It's
very explicit in the hadith.
Quran here is
is sort of pointing to his to it.
Right?
I think we should maybe end. People are
leaving. I think people are tired. Okay. Sounds
good. How about just because we have a
lot of people online watching, we have a
lot of questions online. I thought maybe you
can answer just one of them, just so
we don't let our online viewers down.
Please explain the concept of rejected in Islam
and its application now in the recent past.
We have been the recent rejected.
Yeah. So there's a hadith of the prophet
that Allah
at the head of every century will send
a Mujaddid.
Mujaddid is a renewer of the faith.
Renewer of the
of the teachings of
the 1st generation.
Right?
So
the foundation
is the understanding of the prophet sallallahu alaihi
wasallam and the Sahaba.
But they're applying that foundation to new circumstances
as they arise. So, in that sense, they're
renewing the religion.
So, if you look throughout the centuries,
you
know, they say Imam Shafi'i of his century
was rejected.
They say,
maybe Ahmed ibn Hamdali.
Some of these, you know, there's difference of
opinion.
Imam al Ghazali was rejected of the 5th
century.
Some say,
imam
Abdullah ibn alwida Haddad.
And then when you get into the these
later centuries, it gets a little murkier.
Right?
Because it's just the nature of the end
of time,
you know.
So, again, the general advice
is to cling to the urama.
It's very important. The people of knowledge.
This is a commandment of Quran.
So we have this idea of touch deep.
The religion is is not a type
of reform.
Right? People say, Islam needs a reformation.
I say to that person, you need you
need to,
reinform yourself.
Re information is what you need. We don't
need a reformation.
You need a re information.
Right? Because what did the reformation do to
Christianity? It produced this
this,
scourge of Christian Zionist, this murderous ideology,
which is now dominant amongst Protestants. Dominant.
And now it's infecting the Catholic church as
well.
Yeah. I do.
I think that's good enough. Yeah.
Always appreciate you. Thank you so much for
making time for us. So we, have a
good problem as in we can't fit everybody
in here for the. Ordinarily, we do have
it here on our at night, so we're
gonna do it in the prayer hall.
The time right now is 1:45, so we're
gonna do 10 minutes to. You wanna refresh
and you will do, we'll be doing the
prayer hall.
We'll we'll explain to us how to do
this out this bay, and we'll do it
out there inshallah. So 155 inshallah. Let's meet
you in the prayer hall inshallah.
Thank you for having me.