Ali Ataie – Candid Conversations Conquering Doubts & Defending Islam Getting To Know

Ali Ataie
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AI: Summary ©

The discussion of the Bible and its origins is complex and evolving, with various theories and cultural and political implications discussed. The worship of Jesus is a source of comfort for those who believe in the Bible, and the worship of Islam is a topic of discussion. The worship of Jesus is also discussed with confusion and confusion with the worship of Islam, with some cultural and political implications being discussed.

AI: Summary ©

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			Bismillah ar-Rahman ar-Raheem.
		
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			Alhamdulillahi rabbil alameen.
		
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			Allahumma salli ala Sayyidina Muhammad wa ala alihi
		
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			wa sahbihi wa salam.
		
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			Rabbana aatina fil dunya hasana wa fil aakhirati
		
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			hasana wa qina a'dab al naar.
		
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			Rabb ishrah li sadri wa yassir li amri
		
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			wahlu l'uqadata min lisani yafqahu qawli.
		
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			Salamu alaikum wa rahmatullahi wa barakatuh.
		
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			Alhamdulillah, it's a great pleasure for us to
		
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			have Dr. Ali here with us.
		
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			Whenever we have Dr. Ali, it's always a
		
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			great pleasure.
		
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			A man who knows, mashallah, many different languages
		
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			and has been doing a great service, a
		
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			great khidmat to this community for several decades.
		
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			Today, inshallah, we're going to have a discussion.
		
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			Rather than it be a lecture, it will
		
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			be more so like a discussion between the
		
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			both of us on the topic of conquering
		
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			doubts and defending Islam.
		
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			A topic which is of utmost importance in
		
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			today's age, especially given the western, liberal, secular
		
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			society in which we live in, in which
		
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			new ideas are being crafted every single day.
		
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			A society in which religion is really undermined
		
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			and one in which religion is starting to
		
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			wither.
		
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			So today, inshallah, we'll be discussing this topic
		
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			with Dr. Ali.
		
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			And so, Dr. Ali, the first question that
		
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			I wanted for us to open up with
		
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			is that in the postmodern age, religion is
		
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			perceived as something which is backwards, something which
		
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			is seen as misogynistic.
		
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			It's seen as something in which it doesn't
		
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			really bring any value to the world and
		
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			it's something in which modernity is attempting to
		
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			remove.
		
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			Do you mind just commenting on this age
		
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			that we live in and maybe what are
		
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			some of the undergirding assumptions within the society
		
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			and how it's perceiving religion?
		
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			Yes.
		
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			Bismillah ar-Rahman ar-Rahim.
		
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			Wassalamu'alaikum warahmatullahi wabarakatuh.
		
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			Yeah, so it's becoming very difficult for young
		
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			people of faith, everyone of faith, to maintain
		
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			their faith.
		
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			And there's an epidemic of apostasy, especially amongst
		
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			Christians.
		
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			I think biblical criticism has really dealt a
		
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			severe blow to Christianity, the state of the
		
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			Bible, historical critical method, right?
		
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			Certain Christian beliefs that are difficult to explain
		
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			to say the least, right?
		
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			This has led to a mass apostasy.
		
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			A lot of people are turning to Islam.
		
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			But yeah, you're right, religion in general is
		
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			being attacked.
		
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			And so religion is important because religion really
		
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			gives us the why of the universe, basically.
		
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			You know, there's a Harvard scholar named Stephen
		
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			Jay Gould who said that, you know, he
		
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			claims to have solved the age-old conflict
		
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			between science and religion.
		
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			He said the answer is in non-overlapping
		
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			magisterium, which means that science really deals with
		
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			what and how, whereas religion deals with the
		
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			why question.
		
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			So he has this as a sort of
		
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			a dichotomy.
		
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			I don't think it's an absolute dichotomy.
		
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			It doesn't work completely.
		
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			But it's an interesting paradigm that he's using.
		
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			So like, for example, you know, William Chittick,
		
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			he uses the example of like a painting,
		
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			like the Mona Lisa.
		
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			If you ask a scientist to analyze the
		
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			Mona Lisa, he'll take, you know, do a
		
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			battery of tests on the canvas, on the
		
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			paint.
		
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			This paint is from Florence in the 15th
		
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			century or something like this.
		
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			He'll give you the what and the how.
		
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			But if you ask a philosopher or a
		
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			theologian, you know, to analyze a painting, he'll
		
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			wonder what is the author trying to say?
		
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			What's the sort of purpose?
		
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			What's to tell us?
		
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			So this is what religion gives us, teleology.
		
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			Without religion, we're going to be stuck in
		
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			this quagmire of nihilism, you know, that everything
		
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			is meaningless.
		
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			And this is what Nietzsche—Nietzsche was a bit
		
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			of a visionary.
		
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			I mean, he was crazy, right?
		
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			But he got this right.
		
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			I mean, he actually—he realized, you know, that
		
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			the path that the West is going on,
		
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			at least, with Christianity and the Bible, there's
		
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			going to be what he called the death
		
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			of God.
		
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			And by that, he meant the death of
		
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			religion, the death of Christianity.
		
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			And when that happens, people are going to
		
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			enter into an utter state of despair and
		
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			depression, this type of nihilism, that nothing—there's no
		
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			meaning to life, right?
		
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			And so the Qur'an is unique in
		
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			the sense that the Qur'an tells us
		
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			directly in an ayah of the Qur'an
		
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			the meaning of our life, the why question.
		
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			وَمَا خَلَقْتُ الْجِنُ وَالْإِنسِ إِلَّا لِيَعْبُدُونَ That I
		
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			did not create jinn kind or mankind except
		
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			to worship.
		
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			And, of course, we know the famous statement
		
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			of Ibn Abbas, رضي الله عنهما, where he
		
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			said, لِيَعْبُدُونَ means لِيَعْرِفُونَ because to worship Allah
		
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			سُبْحَانَهُ وَتَعَالَى with ihsan means that you really
		
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			know you have ma'rifah of Allah سُبْحَانَهُ
		
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			وَتَعَالَى, you know who Allah is.
		
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			And then he says, if you knew Allah,
		
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			then you would love Allah, right?
		
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			So this is to tell us, this is
		
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			our teleology, what's the point of our life,
		
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			is to love Allah سُبْحَانَهُ وَتَعَالَى and to
		
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			basically be people of shukr, right?
		
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			This gives our life purpose, right?
		
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			So that's important.
		
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			The why question will never go away.
		
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			People want to know why, you know.
		
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			And science can't, I mean, it's just...
		
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			I mean, scientists, a lot of them are
		
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			just material productionists.
		
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			In other words, this is just atoms and
		
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			stardust.
		
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			So I use the analogy of on atheism,
		
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			at least on materialistic atheism, there is no
		
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			such thing as being immoral because science is
		
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			fundamentally non-moral.
		
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			It's not immoral, it's just non-moral, right?
		
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			And so that's an interesting world view because
		
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			then it becomes, okay, it's basically my morality
		
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			against yours.
		
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			It becomes like subjective.
		
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			Exactly, so we need like a moral anchor.
		
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			We need a lawgiver, a divine lawgiver, right?
		
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			Otherwise, it's completely subjective.
		
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			So like on atheism, we're just atoms and
		
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			fizzing stardust, right?
		
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			And so, you know, imagine a boulder rolling
		
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			down a hill.
		
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			The boulder strikes the mountain.
		
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			That's just atoms colliding with atoms.
		
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			There's nothing moral about that.
		
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			Now imagine a man stabbing another man with
		
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			a knife.
		
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			It's the same thing on atheism, just atoms
		
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			colliding with atoms.
		
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			There's no moral component.
		
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			It's just not, you know, it's not socially
		
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			acceptable to do that.
		
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			But what if it was socially acceptable to
		
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			do that?
		
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			What if there's a society where it's socially
		
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			acceptable to like kill women or to abuse
		
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			a certain race, right?
		
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			And if there's no theological anchor, then we're
		
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			left with this type of society, you know.
		
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			Yeah, so I think the point that you
		
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			brought up about Nietzsche is really important because
		
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			he was one of the western philosophers who
		
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			understood where these ideas are going to lead
		
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			us because ideas have consequences, right?
		
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			And so he saw that like what Dr.
		
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			Early is outlining.
		
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			Once you remove God from society, it's not
		
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			as simple as just simply we've removed God
		
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			and we'll continue to live our lives.
		
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			But he signed that the anchor that governs
		
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			our life is Allah subhanahu wa ta'ala,
		
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			is God.
		
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			And when that's removed, that's when you begin
		
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			to see like what Dr. Early is saying,
		
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			this immoral consistency and so forth.
		
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			And I think the reason why this is
		
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			such an important question is that we live
		
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			in arguably the wealthiest country in maybe the
		
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			history of humanity.
		
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			And with California being arguably maybe the richest
		
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			state.
		
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			And so in terms of dunya, this state
		
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			has everything.
		
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			And you would assume that when individuals have
		
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			all of this material success, when they have
		
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			safety, then you'd see the highest potential of
		
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			a human being.
		
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			And yet what we see is the opposite.
		
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			We see these high rates of nihilism.
		
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			We see these high rates of depression.
		
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			Love of dunya, love of the world.
		
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			People are raging against death.
		
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			You have now 20-year-old people getting
		
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			Botox.
		
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			20 years old.
		
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			I was at a man's house in Houston
		
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			for a fundraiser.
		
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			I spoke at his house and he had
		
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			this mansion.
		
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			And it was like underground and it was
		
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			like this river or something in his house.
		
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			Like this multi-millionaire.
		
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			So I asked, what does this man do
		
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			for a living?
		
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			Plastic surgery.
		
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			It's big money.
		
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			The unwillingness to accept death.
		
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			And the Prophet ﷺ, he said, remember the
		
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			destroyer of pleasures.
		
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			And by that he meant death.
		
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			He said, I exhort you to remember death
		
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			20 times in your day.
		
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			And the Prophet ﷺ, as our teachers say,
		
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			the point is not to be sort of
		
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			fixated morbidly on death.
		
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			The point is when you bring death to
		
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			remembrance.
		
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			Book 40 of what is it called?
		
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			Dhikr al-mawt wa ma ba'dahu.
		
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			Exactly.
		
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			The book of the remembrance of death and
		
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			what comes after.
		
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			That's the last book of the Ihyad al
		
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			-Madin.
		
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			That's what he finished on.
		
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			When you remember death, like if you leave
		
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			your house in the morning and you say
		
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			salam to your spouse and you remember this
		
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			could be the last time I see my
		
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			wife.
		
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			So in that sense, you stop sleepwalking through
		
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			life.
		
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			Because dhikr of death is essentially dhikr of
		
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			Allah subhanahu wa ta'ala.
		
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			Because you know that Allah subhanahu wa ta
		
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			'ala is going to resurrect you.
		
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			And so the Prophet ﷺ said, the difference
		
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			between one who remembers his Lord and doesn't
		
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			is like the difference between the one who's
		
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			alive and dead.
		
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			So if people just sleepwalking through lives, just
		
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			walking around in their own coffins, just wasting
		
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			their lives.
		
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			Time, years, decades go by.
		
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			So by the remembrance of death, we actually
		
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			begin to live.
		
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			And enjoy our life.
		
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			Exactly.
		
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			And to comment on this crisis that the
		
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			society is facing, I was once in one
		
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			of my university classes, not at Zaytuna, before
		
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			Zaytuna.
		
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			And the professor had passed around these pieces
		
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			of papers saying that I wanted to get
		
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			to know my students a bit more.
		
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			And there was 150 people inside the classroom.
		
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			And after she had collected all of the
		
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			forms, she began to read them one by
		
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			one.
		
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			And so finally she stopped her lecture.
		
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			And you can see that she was almost
		
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			about to sob.
		
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			She was almost like about to cry.
		
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			And she said, I didn't realize how many
		
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			of my students were suicidal.
		
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			How many of them were in nihilism.
		
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			Who felt like there was no meaning in
		
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			life at all.
		
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			And this is one of the most prestigious
		
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			universities in the West.
		
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			And so what type of society are we
		
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			living in, in which you can go to
		
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			one of the top universities, that you can
		
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			have all this wealth, but at the same
		
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			time, you have all of these problems, and
		
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			you feel that there is no purpose to
		
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			existence.
		
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			There is no reason why I should be
		
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			alive.
		
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			And it is within that context in which
		
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			we are discussing religion.
		
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			And why religion, and especially Islam, unlike any
		
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			other religion, is able to fill that void.
		
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			And as Dr. Ali said, this is a
		
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			void that will always be there, from the
		
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			beginning of mankind until the end, because the
		
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			nafs doesn't change.
		
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			Yeah, and people will fill that void with
		
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			something else.
		
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			You know, people always, everyone, they seek like
		
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			heightened states of consciousness.
		
00:12:04 --> 00:12:07
			You know, there was a famous atheist, who
		
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			used to debate people of religion.
		
00:12:10 --> 00:12:11
			And he was a raging alcoholic.
		
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			Right?
		
00:12:13 --> 00:12:17
			You know, because he wanted to transcend, you
		
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			know, this kind of mundane existence into a
		
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			higher state.
		
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			So, people fill that void.
		
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			Whatever it is, *, drugs, rock and roll,
		
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			you know, whatever it is.
		
00:12:27 --> 00:12:29
			They check out of reality, you know, alternate
		
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			reality, this type of thing.
		
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			And so, there is something in our fitzah,
		
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			there is something in our nature, that seeks
		
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			the transcendent.
		
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			Right?
		
00:12:39 --> 00:12:39
			As human beings.
		
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			And it comes from our ruh.
		
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			Right?
		
00:12:43 --> 00:12:45
			And that's something, consciousness is such a mystery.
		
00:12:46 --> 00:12:48
			No scientist can explain consciousness.
		
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			No one can figure it out.
		
00:12:50 --> 00:12:51
			How do you go from, there is a
		
00:12:51 --> 00:12:53
			three pound lump of flesh in my skull.
		
00:12:54 --> 00:12:55
			How does this become self-aware?
		
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			Like, how is this actually happening right now?
		
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			This is just, it's just matter.
		
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			How can I think?
		
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			How do I have memories of the past?
		
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			Right?
		
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			That's from the ruh.
		
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			Right?
		
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			And Allah Subhanahu Wa Ta'ala, He says
		
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			in the Quran, they ask you concerning the
		
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			ruh.
		
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			And say, the ruh is under the command
		
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			of my Lord, and we have not been
		
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			given much of knowledge.
		
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			In other words, as one of my teachers
		
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			said, even if we were given knowledge of
		
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			the ruh, we wouldn't understand it.
		
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			Because it's above our pay grade.
		
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			You know?
		
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			So, consciousness itself is a metaphysical experience.
		
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			Right?
		
00:13:33 --> 00:13:33
			Itself.
		
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			People don't, they don't think about that.
		
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			You know?
		
00:13:36 --> 00:13:37
			It's really a miracle.
		
00:13:38 --> 00:13:40
			And this is why AI will never become
		
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			self-aware.
		
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			Because there is no ruh.
		
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			Although I do have one of my teachers
		
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			as a Catholic professor, and he said maybe
		
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			somehow the jinn or something, or demons, will
		
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			control computers or something.
		
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			Control the internet somehow.
		
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			Control technology.
		
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			Because we believe in jinn.
		
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			And so in that sense, they might become
		
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			self-aware.
		
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			Because the jinn have arwah.
		
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			Allahu alam.
		
00:14:07 --> 00:14:08
			It's really a miracle.
		
00:14:08 --> 00:14:10
			Life is just a miracle when people don't,
		
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			they don't think about these things.
		
00:14:11 --> 00:14:14
			And you know, one of the hallmarks of
		
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			Islam is that Islam brings sakinah.
		
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			It brings contentment.
		
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			And that's why in the Quran, Allah SWT
		
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			says, أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنَّ الْقُلُوبِ That with
		
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			the remembrance of Allah, the hearts, they find
		
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			peace.
		
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			And what's very interesting is that if you
		
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			just take like, if you do a study
		
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			of all of these western philosophers, these secularists,
		
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			these atheists, and you just look at their
		
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			lives, it's filled with depression, suicide.
		
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			I mean, Nietzsche went crazy.
		
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			But if you compare this to the prophets
		
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			and to the ulama, you see that there
		
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			are people, even though they have all these
		
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			tribulations that afflict them, you can see that
		
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			they're living with peace.
		
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			They're living in that state of contentment because
		
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			they know, ultimately, the end is Allah SWT.
		
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			And so they're not living in that constant
		
00:15:02 --> 00:15:05
			state of fear that these western thinkers are.
		
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			And so this is really the void that
		
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			Islam and religion fulfills and which is why
		
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			the Prophet ﷺ said that if the son
		
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			of man was given a valley of gold,
		
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			that he would ask for another one because
		
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			he wouldn't be content with wealth.
		
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			And this really is the false notion in
		
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			society today is that the pursuit of wealth
		
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			is ultimately the pursuit of happiness.
		
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			But the pursuit of happiness only comes through
		
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			the pursuit of the sharia and through the
		
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			pursuit of Islam and it's a state of
		
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			being.
		
00:15:38 --> 00:15:39
			Correct?
		
00:15:40 --> 00:15:40
			Yeah.
		
00:15:40 --> 00:15:40
			Alhamdulillah.
		
00:15:41 --> 00:15:44
			أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُوا الْقُلُوبِ And the word
		
00:15:44 --> 00:15:45
			qalb in the Qur'an, and there's a
		
00:15:45 --> 00:15:48
			difference of opinion, but some say the word
		
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			qalb is synonymous with the aqal.
		
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			In other words, the qalb is not the
		
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			physical heart.
		
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			So when Allah SWT says في قلوبه مرض
		
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			He's not talking about physiological diseases in your
		
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			physical heart.
		
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			He's talking about a spiritual heart.
		
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			That's the qalb.
		
00:16:05 --> 00:16:07
			And so the qalb according to one understanding
		
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			has four chambers.
		
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			So in other words, Allah SWT has different
		
00:16:11 --> 00:16:14
			names in the Qur'an for the qalb
		
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			according to what He wants to emphasize.
		
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			And so the qalb is called sadr.
		
00:16:19 --> 00:16:22
			The sadr is like the first layer of
		
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			the spiritual heart.
		
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			In the seat of courage.
		
00:16:25 --> 00:16:29
			أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ Did we not expand
		
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			for you your courage?
		
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			رَبِّ شْرَحْ لِي صَدْرِي Musa A.S. said,
		
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			expand for me my courage.
		
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			أَلَّذِي وَسْوِسُ فِي صُدُورِ النَّاسِ So the shayateen,
		
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			they can whisper into the sudur.
		
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			And what do they whisper?
		
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			Because the sadr is the seat of courage.
		
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			So they want to make us cowards.
		
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			They want us to fear men more than
		
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			Allah.
		
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			And the Prophet ﷺ, he said to one
		
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			of his companions, he said, give me advice.
		
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			He said, قُلِ الْحَقُّ وَإِن كَانَ مُرًّا وَلَا
		
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			تَخَفِّ اللَّهِ لَوْمَ تَلَائِمُ He said, say the
		
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			truth even if it's bitter.
		
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			And don't be afraid of people who reproach
		
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			you for your religion.
		
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			We have to have shaja'a.
		
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			And the seat of that is the sadr.
		
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			So that's another word for qalb.
		
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			And then the other word is the fu
		
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			'ad.
		
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			The fu'ad, the af'ida.
		
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			So this is the seat of emotion.
		
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			And so on the Day of Judgment, Allah
		
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			SWT says that the af'ida are going
		
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			to be questioned.
		
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			So this is the emotive or the emotional
		
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			aspect of the qalb.
		
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			So no one on the Day of Judgment
		
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			can say, oh, I abused that person because
		
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			I became so emotional.
		
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			The fu'ad will be questioned.
		
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			And so the Prophet ﷺ was the most
		
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			courageous of human beings.
		
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			He was the most emotionally intelligent of human
		
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			beings.
		
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			ما زاغ البصر What is it?
		
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			ما كذب الفؤاد ما رأى That his heart
		
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			did not, his emotional heart did not falsify
		
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			what he saw.
		
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			Even during the mi'raj, he said exactly
		
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			what he saw.
		
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			He was completely truthful.
		
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			He didn't let his emotions get the better
		
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			of him.
		
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			And then you have the aql.
		
00:18:19 --> 00:18:21
			And the proof of this in the Qur
		
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			'an, Allah SWT says, لهم قلوب لا يفقهون
		
00:18:26 --> 00:18:30
			بها لهم قلوب يعقلون بها They have hearts
		
00:18:30 --> 00:18:31
			with which they don't understand.
		
00:18:31 --> 00:18:32
			You understand with your heart.
		
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			They have hearts with which they understand.
		
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			So the aql is important.
		
00:18:39 --> 00:18:43
			And then you have the lub, which is
		
00:18:43 --> 00:18:47
			like the heart of hearts, as they say,
		
00:18:47 --> 00:18:48
			in my heart of hearts.
		
00:18:48 --> 00:18:51
			And this is the seat of intuitive understanding
		
00:18:51 --> 00:18:54
			and deep ma'rifah of Allah SWT.
		
00:18:54 --> 00:18:56
			So to make a long story short, أَلَا
		
00:18:56 --> 00:18:59
			بِذِكْرِ اللَّهِ تَطْمَئِنُوا الْقُلُوبِ Only in the remembrance
		
00:18:59 --> 00:19:03
			of Allah does the qalb, the quloob, find
		
00:19:03 --> 00:19:04
			satisfaction.
		
00:19:04 --> 00:19:06
			The sadr, the aql, the fu'ad, and
		
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			the lub.
		
00:19:08 --> 00:19:10
			And this is what gives us sakinah.
		
00:19:12 --> 00:19:15
			And you know, we should, it's very important
		
00:19:15 --> 00:19:17
			for us to ask questions.
		
00:19:17 --> 00:19:18
			People say don't ask questions in religion.
		
00:19:19 --> 00:19:21
			Questions with a good intention, with the intention
		
00:19:21 --> 00:19:24
			of wanting to learn are encouraged.
		
00:19:24 --> 00:19:26
			It's only when you're trying to test someone's
		
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			knowledge or trying to play like devil's advocate.
		
00:19:29 --> 00:19:33
			Because the Prophet SAW, he said, نصف العلم
		
00:19:33 --> 00:19:36
			حسن السؤال Half of knowledge is a good
		
00:19:36 --> 00:19:36
			question.
		
00:19:36 --> 00:19:39
			And so Ibrahim A.S. who had the
		
00:19:39 --> 00:19:42
			highest level of yaqeen, he's Ibrahim Khalilullah.
		
00:19:43 --> 00:19:45
			He asked Allah, how do you raise the
		
00:19:45 --> 00:19:45
			dead?
		
00:19:46 --> 00:19:48
			So that question is not coming from shak,
		
00:19:49 --> 00:19:51
			you know, from doubt, or from some sort
		
00:19:51 --> 00:19:54
			of, you know, some sort of bad intention.
		
00:19:55 --> 00:19:57
			He wants the proof, right?
		
00:19:57 --> 00:19:59
			Because he wants a higher understanding.
		
00:19:59 --> 00:20:01
			And then Allah says, أَوَلَمْ تُؤْمِنُ Do you
		
00:20:01 --> 00:20:01
			not believe?
		
00:20:01 --> 00:20:02
			And Allah knows the answer.
		
00:20:03 --> 00:20:04
			He says, yeah, I believe, but I want
		
00:20:04 --> 00:20:07
			اِتْمِنَانِ in my قلب in the Quran.
		
00:20:07 --> 00:20:08
			There's a verse in the Quran.
		
00:20:08 --> 00:20:13
			I want that سكينة, that tranquility in my
		
00:20:13 --> 00:20:14
			spiritual heart.
		
00:20:14 --> 00:20:16
			In other words, I want peace of mind.
		
00:20:16 --> 00:20:18
			So maybe one way we can translate قلب
		
00:20:18 --> 00:20:20
			is mind, right?
		
00:20:20 --> 00:20:21
			I want that peace of mind.
		
00:20:21 --> 00:20:24
			So we should be a little bit, I
		
00:20:24 --> 00:20:26
			always say, we should be a little bit
		
00:20:26 --> 00:20:29
			discursive in how we understand our religion.
		
00:20:29 --> 00:20:32
			Discursive means, we should be able to explain
		
00:20:32 --> 00:20:33
			why we believe what we believe.
		
00:20:34 --> 00:20:35
			Even if it's at a basic level.
		
00:20:35 --> 00:20:37
			No one needs to be a theologian.
		
00:20:37 --> 00:20:39
			But every Muslim, whether they're an architect, an
		
00:20:39 --> 00:20:42
			engineer, whether they're, you know, they work at
		
00:20:42 --> 00:20:45
			a restaurant, whatever they're doing, if someone asks
		
00:20:45 --> 00:20:46
			you, why do you believe the Quran is
		
00:20:46 --> 00:20:47
			a word of God?
		
00:20:47 --> 00:20:48
			Why do you believe the Prophet, peace be
		
00:20:48 --> 00:20:49
			upon him, is a messenger?
		
00:20:50 --> 00:20:53
			We should be able to say something, right?
		
00:20:53 --> 00:20:54
			Because we want to avoid this kind of
		
00:20:54 --> 00:20:55
			circular reasoning.
		
00:20:56 --> 00:20:57
			I believe it because it's in the Quran.
		
00:20:57 --> 00:20:58
			Well, okay.
		
00:20:58 --> 00:20:59
			And the Quran is a word of God.
		
00:20:59 --> 00:21:00
			Well, where does it say that?
		
00:21:00 --> 00:21:01
			The Quran says that.
		
00:21:02 --> 00:21:03
			That's called circular reasoning.
		
00:21:04 --> 00:21:04
			Right?
		
00:21:05 --> 00:21:06
			And so, nurun ala nur.
		
00:21:07 --> 00:21:09
			As Imam al-Razi, you know, he interprets
		
00:21:09 --> 00:21:13
			that phrase, nurun ala nur, is the aql
		
00:21:13 --> 00:21:17
			upon the naql, is the intellect upon the
		
00:21:17 --> 00:21:17
			revelation.
		
00:21:18 --> 00:21:19
			There's really no contradiction.
		
00:21:19 --> 00:21:20
			Ibn Taymiyyah says this as well.
		
00:21:21 --> 00:21:25
			There's no contradiction between human reason and the
		
00:21:25 --> 00:21:27
			revelation because both of them come from Allah
		
00:21:27 --> 00:21:28
			subhana wa ta'ala.
		
00:21:30 --> 00:21:33
			So, you know, they say false, you know,
		
00:21:33 --> 00:21:36
			these new atheists, they say, oh, faith is
		
00:21:36 --> 00:21:37
			belief without evidence.
		
00:21:37 --> 00:21:39
			That's not my definition of faith.
		
00:21:40 --> 00:21:40
			Right?
		
00:21:41 --> 00:21:43
			No, faith is trusting the evidence.
		
00:21:44 --> 00:21:45
			Faith means to trust.
		
00:21:45 --> 00:21:47
			The root of the word faith, or iman
		
00:21:47 --> 00:21:50
			means to be safe or to trust.
		
00:21:50 --> 00:21:53
			Also in Hebrew, it's the same, emunah, iman.
		
00:21:54 --> 00:21:55
			The Jews say emunah.
		
00:21:55 --> 00:21:56
			Right?
		
00:21:56 --> 00:21:57
			To trust the evidence.
		
00:21:57 --> 00:21:58
			Everyone has faith in something.
		
00:22:00 --> 00:22:04
			You know, Christopher Hitchens or Richard Dawkins, when
		
00:22:04 --> 00:22:07
			they get on an airplane, right, they have
		
00:22:07 --> 00:22:10
			faith based on evidence.
		
00:22:10 --> 00:22:11
			Right?
		
00:22:11 --> 00:22:13
			They trust the pilot will not crash the
		
00:22:13 --> 00:22:13
			plane.
		
00:22:13 --> 00:22:16
			They trust, you know, the plane won't malfunction.
		
00:22:16 --> 00:22:18
			And they trust it with their lives.
		
00:22:19 --> 00:22:21
			That's a type of faith.
		
00:22:21 --> 00:22:23
			When we get into an elevator, we have
		
00:22:23 --> 00:22:26
			faith in the engineers and architects that made
		
00:22:26 --> 00:22:27
			this elevator that it won't crash.
		
00:22:28 --> 00:22:29
			Everybody has faith in something.
		
00:22:29 --> 00:22:31
			But it's faith that's based on evidence.
		
00:22:32 --> 00:22:33
			We don't have blind faith.
		
00:22:34 --> 00:22:34
			It's called taqleed.
		
00:22:35 --> 00:22:37
			Taqleed, we don't want taqleed in aqeedah.
		
00:22:38 --> 00:22:40
			In fiqh, it's okay because we don't want
		
00:22:40 --> 00:22:40
			to reinvent the wheel.
		
00:22:41 --> 00:22:41
			Right?
		
00:22:41 --> 00:22:43
			You're going to waste your time.
		
00:22:43 --> 00:22:44
			Right?
		
00:22:44 --> 00:22:46
			But in aqeedah, you have to believe what
		
00:22:46 --> 00:22:47
			you believe.
		
00:22:48 --> 00:22:49
			And you have to be able to give
		
00:22:49 --> 00:22:49
			dalail.
		
00:22:52 --> 00:22:54
			And I think that's an amazing transition to
		
00:22:54 --> 00:22:58
			the next point, which is Islam is unlike
		
00:22:58 --> 00:23:00
			other religions in that Islam is a thinking
		
00:23:00 --> 00:23:01
			person's religion.
		
00:23:02 --> 00:23:04
			Islam is a religion that it's the only
		
00:23:04 --> 00:23:05
			religion that I know, and we have an
		
00:23:05 --> 00:23:08
			expert right here who can clarify, that the
		
00:23:08 --> 00:23:11
			book itself challenges the reader to find holes
		
00:23:11 --> 00:23:11
			in it.
		
00:23:12 --> 00:23:13
			Is it the only book?
		
00:23:13 --> 00:23:14
			Yeah, it's amazing.
		
00:23:15 --> 00:23:16
			The Quran is a bahar, as Imam al
		
00:23:16 --> 00:23:17
			-Ghazali says.
		
00:23:17 --> 00:23:19
			The Quran is an absolute ocean.
		
00:23:20 --> 00:23:22
			Just take one aspect, the linguistic aspect of
		
00:23:22 --> 00:23:23
			the Quran, just one aspect.
		
00:23:23 --> 00:23:26
			The Quran is an ocean of rhetoric.
		
00:23:27 --> 00:23:30
			You know, if a student at Zaytuna writes
		
00:23:30 --> 00:23:35
			a paper and incorporates three or four rhetorical
		
00:23:35 --> 00:23:37
			devices, we think, oh, he's a good writer.
		
00:23:37 --> 00:23:40
			The Quran is an absolute ocean of rhetoric.
		
00:23:41 --> 00:23:45
			Just linguistically, you know, there's high-level studies
		
00:23:45 --> 00:23:48
			done on the Quran, what's known as stylometric
		
00:23:48 --> 00:23:52
			analysis, where basically the text is analyzed through
		
00:23:52 --> 00:23:55
			a computer system, and it was determined that
		
00:23:55 --> 00:23:58
			the entire Quran is from one author, right?
		
00:23:59 --> 00:24:00
			And you apply this like the Book of
		
00:24:00 --> 00:24:02
			Mormon, there's multiple authors.
		
00:24:03 --> 00:24:07
			And this is based on vocabulary, syntax, grammar.
		
00:24:08 --> 00:24:09
			So the Quran has one author, right?
		
00:24:10 --> 00:24:11
			And, you know, this was applied to like
		
00:24:11 --> 00:24:14
			the New Testament Gospels or the letters of
		
00:24:14 --> 00:24:15
			Paul, right?
		
00:24:15 --> 00:24:17
			So 13 letters in the New Testament attributed
		
00:24:17 --> 00:24:18
			to Paul.
		
00:24:18 --> 00:24:21
			But when stylometric analysis is applied to the
		
00:24:21 --> 00:24:24
			letters, six of them were discovered to be
		
00:24:24 --> 00:24:24
			forgeries.
		
00:24:25 --> 00:24:27
			And this is like the consensus of historians,
		
00:24:27 --> 00:24:29
			that there's forgeries in the New Testament in
		
00:24:29 --> 00:24:30
			Paul's name.
		
00:24:31 --> 00:24:33
			And then another type of analysis was done
		
00:24:33 --> 00:24:34
			on the Hadith, at least in Bukhari.
		
00:24:35 --> 00:24:36
			And this was done by a researcher in
		
00:24:36 --> 00:24:37
			Algeria.
		
00:24:38 --> 00:24:39
			It's really cutting-edge stuff.
		
00:24:40 --> 00:24:43
			And it discovered, based on the data, that
		
00:24:43 --> 00:24:45
			the speaker in Bukhari is different than the
		
00:24:45 --> 00:24:46
			Quran.
		
00:24:46 --> 00:24:47
			There's two different speakers.
		
00:24:48 --> 00:24:50
			In other words, the Prophet Sallallahu Alaihi Wasallam
		
00:24:50 --> 00:24:52
			is not the author of the Quran.
		
00:24:53 --> 00:24:55
			And this is what the highest type of
		
00:24:55 --> 00:24:56
			analysis shows.
		
00:24:57 --> 00:24:59
			That's just looking at the Quran linguistically.
		
00:24:59 --> 00:25:00
			And there's many other things we can say
		
00:25:00 --> 00:25:01
			about that.
		
00:25:02 --> 00:25:06
			Even little things like how the Quran avoids
		
00:25:07 --> 00:25:09
			the historical errors of the Bible.
		
00:25:09 --> 00:25:12
			Because the common trope amongst the Orientalists is
		
00:25:12 --> 00:25:14
			the Prophet Sallallahu Alaihi Wasallam wrote the Quran,
		
00:25:14 --> 00:25:15
			he copied the Bible.
		
00:25:16 --> 00:25:17
			He plagiarized the Bible.
		
00:25:17 --> 00:25:19
			And this charge is mentioned in the Quran
		
00:25:19 --> 00:25:20
			itself.
		
00:25:21 --> 00:25:22
			They were just a forger.
		
00:25:23 --> 00:25:27
			بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ لَا يَعْقِلُونَ The majority
		
00:25:27 --> 00:25:28
			of them don't know.
		
00:25:29 --> 00:25:32
			So for example, if you ask an Egyptologist
		
00:25:35 --> 00:25:39
			about ancient Egypt, when were the kings of
		
00:25:39 --> 00:25:40
			Egypt first called pharaohs?
		
00:25:41 --> 00:25:44
			An Egyptologist will tell you by the 18th
		
00:25:44 --> 00:25:46
			or 19th dynasty of the New Kingdom.
		
00:25:46 --> 00:25:49
			In other words, the king at the time
		
00:25:49 --> 00:25:51
			of Yusuf A.S., who was 15th or
		
00:25:51 --> 00:25:54
			16th dynasty, the king was not called pharaoh.
		
00:25:54 --> 00:25:55
			He was just called king, whatever the word
		
00:25:55 --> 00:25:56
			is.
		
00:25:57 --> 00:26:00
			Now in Genesis, the king is called pharaoh
		
00:26:00 --> 00:26:01
			at the time of Joseph.
		
00:26:01 --> 00:26:02
			So that's an error.
		
00:26:03 --> 00:26:05
			That's called an anachronism, a historical error.
		
00:26:06 --> 00:26:09
			An anachronism is something outside of its time
		
00:26:09 --> 00:26:09
			frame.
		
00:26:10 --> 00:26:12
			It's like you watch a movie sometimes, a
		
00:26:12 --> 00:26:14
			movie that's based in the Middle Ages and
		
00:26:14 --> 00:26:16
			you see an actor wearing a Rolex.
		
00:26:17 --> 00:26:18
			That's an anachronism.
		
00:26:18 --> 00:26:19
			It shouldn't be there.
		
00:26:20 --> 00:26:22
			Or it's like if I say George Washington
		
00:26:22 --> 00:26:22
			was a Mormon.
		
00:26:24 --> 00:26:25
			That's an anachronism.
		
00:26:25 --> 00:26:26
			There were no such things as Mormons at
		
00:26:26 --> 00:26:27
			the time of George Washington.
		
00:26:28 --> 00:26:30
			So the Bible has this historical error.
		
00:26:31 --> 00:26:32
			Interestingly, the story of Yusuf is in the
		
00:26:32 --> 00:26:33
			Quran.
		
00:26:33 --> 00:26:36
			But in Surah Yusuf, the king is called
		
00:26:36 --> 00:26:36
			malik.
		
00:26:37 --> 00:26:37
			He's not called pharaoh.
		
00:26:38 --> 00:26:40
			And then when we get to Musa A
		
00:26:40 --> 00:26:44
			.S., 18th dynasty or 19th, depending on who
		
00:26:44 --> 00:26:46
			you think the pharaoh is, Thutmose III or
		
00:26:46 --> 00:26:47
			Ramesses II, I think Thutmose III.
		
00:26:49 --> 00:26:52
			But, إِذْ هَبِ لَ فِرْعَوْنِ إِنَّهُ تَغَىٰ So
		
00:26:52 --> 00:26:55
			it's interesting the Quran confirms aspects of these
		
00:26:55 --> 00:26:58
			biblical stories, but then it avoids these historical
		
00:26:58 --> 00:26:59
			problems.
		
00:27:00 --> 00:27:02
			And there's many examples like this.
		
00:27:03 --> 00:27:06
			And so, building on this topic, one of
		
00:27:06 --> 00:27:10
			the common arguments against Islam today is this
		
00:27:10 --> 00:27:12
			idea that Islam is plagiarizing from these different
		
00:27:12 --> 00:27:12
			scriptures.
		
00:27:12 --> 00:27:16
			And so, you mentioned one instance, but are
		
00:27:16 --> 00:27:18
			there other instances in which people claim that
		
00:27:18 --> 00:27:20
			the Quran has copied from the New Testament
		
00:27:20 --> 00:27:21
			or Old Testament?
		
00:27:22 --> 00:27:23
			Yeah.
		
00:27:23 --> 00:27:30
			So, initially, when Western Orientalists, they would engage
		
00:27:30 --> 00:27:33
			with the Quran, they didn't understand the rhetoric
		
00:27:33 --> 00:27:33
			of the Quran.
		
00:27:34 --> 00:27:36
			They didn't understand Semitic rhetoric in general.
		
00:27:36 --> 00:27:38
			And the Quran is a very advanced type
		
00:27:38 --> 00:27:38
			of rhetoric.
		
00:27:39 --> 00:27:40
			It's not linear.
		
00:27:40 --> 00:27:41
			It's circular.
		
00:27:41 --> 00:27:41
			Right?
		
00:27:41 --> 00:27:43
			So a lot of chiasmus in the Quran,
		
00:27:43 --> 00:27:45
			things like that, returning to themes.
		
00:27:45 --> 00:27:47
			So initially, it was, this is a jumbled
		
00:27:47 --> 00:27:47
			mess.
		
00:27:47 --> 00:27:49
			It's not in chronological order.
		
00:27:50 --> 00:27:53
			You know, there's, the tense keeps changing.
		
00:27:53 --> 00:27:54
			It's called iltifat.
		
00:27:54 --> 00:27:55
			Right?
		
00:27:55 --> 00:27:55
			They don't understand these things.
		
00:27:56 --> 00:28:00
			And then, when they actually studied the Quran's
		
00:28:00 --> 00:28:03
			rhetoric, the pendulum swung to the other side,
		
00:28:04 --> 00:28:05
			to the point where they're like, okay, this
		
00:28:05 --> 00:28:06
			is an absolute masterpiece.
		
00:28:07 --> 00:28:08
			He could not have written this.
		
00:28:08 --> 00:28:10
			First it was, this is just, you know,
		
00:28:11 --> 00:28:13
			a forgery, and done by someone who wasn't
		
00:28:13 --> 00:28:16
			very educated, and now it's, this is an
		
00:28:16 --> 00:28:17
			absolute masterpiece.
		
00:28:18 --> 00:28:18
			Right?
		
00:28:18 --> 00:28:18
			It's very interesting.
		
00:28:19 --> 00:28:20
			And so you have people like John Wandsborough
		
00:28:20 --> 00:28:24
			in the 1970s, University of London, SOAS, who
		
00:28:24 --> 00:28:27
			said that, he said that the Quran was
		
00:28:27 --> 00:28:33
			composed by, by a court of, a council
		
00:28:33 --> 00:28:35
			of scholars in the court of the Abbasids,
		
00:28:35 --> 00:28:36
			that it's eighth century.
		
00:28:37 --> 00:28:38
			And I think the reason he said that
		
00:28:38 --> 00:28:41
			is because he understood the masterpiece of the
		
00:28:41 --> 00:28:41
			Quran.
		
00:28:42 --> 00:28:43
			There's no way one man could have produced
		
00:28:43 --> 00:28:44
			this text.
		
00:28:45 --> 00:28:45
			Right?
		
00:28:45 --> 00:28:47
			So his position was, the Quran is actually
		
00:28:47 --> 00:28:50
			a product of the eighth century in Iraq.
		
00:28:50 --> 00:28:50
			Right?
		
00:28:50 --> 00:28:52
			And at the time, we didn't have any
		
00:28:52 --> 00:28:53
			seventh century manuscripts.
		
00:28:53 --> 00:28:55
			I mean, we had them, but they weren't
		
00:28:55 --> 00:28:56
			dated properly.
		
00:28:57 --> 00:28:59
			And then, in the 1990s and early 2000s,
		
00:29:01 --> 00:29:05
			researchers with better dating methods, they went back,
		
00:29:05 --> 00:29:08
			same manuscripts that they had, and retested them,
		
00:29:09 --> 00:29:11
			and the entire Quran is found in seventh
		
00:29:11 --> 00:29:12
			century manuscripts.
		
00:29:13 --> 00:29:14
			So the Quran comes from the seventh century.
		
00:29:14 --> 00:29:16
			It's Hijaz, from the Hijaz.
		
00:29:17 --> 00:29:17
			Right?
		
00:29:17 --> 00:29:18
			And it has one author.
		
00:29:19 --> 00:29:19
			Right?
		
00:29:20 --> 00:29:21
			But this, this is common trope.
		
00:29:21 --> 00:29:22
			Right?
		
00:29:22 --> 00:29:24
			There's nothing, there's not a single verse in
		
00:29:24 --> 00:29:25
			the Quran that's copied from the Bible.
		
00:29:26 --> 00:29:27
			There's nothing like that.
		
00:29:28 --> 00:29:29
			You know, but if you compare 2 Kings
		
00:29:29 --> 00:29:33
			19 with Isaiah, what is it?
		
00:29:34 --> 00:29:35
			Isaiah 46, I think.
		
00:29:35 --> 00:29:38
			Something in Deuteronomy, it is word for word
		
00:29:38 --> 00:29:38
			the same.
		
00:29:38 --> 00:29:40
			So somebody's copying from someone.
		
00:29:40 --> 00:29:42
			And if you look at Matthew, Matthew has
		
00:29:42 --> 00:29:44
			Mark on his desk when he's writing his
		
00:29:44 --> 00:29:44
			gospel.
		
00:29:45 --> 00:29:46
			This is according to consensus.
		
00:29:47 --> 00:29:48
			Even many Christian scholars admit this.
		
00:29:49 --> 00:29:52
			And Matthew, at times, copies verbatim from Mark.
		
00:29:52 --> 00:29:54
			So the question is, if Matthew is a
		
00:29:54 --> 00:29:56
			disciple of Jesus, and Mark isn't, why is
		
00:29:56 --> 00:29:57
			a disciple copying from someone who wasn't even
		
00:29:57 --> 00:29:58
			there?
		
00:29:59 --> 00:29:59
			This is a big problem.
		
00:30:00 --> 00:30:01
			This is why people are leaving Christianity.
		
00:30:02 --> 00:30:04
			This is what Nietzsche, who was exposed to
		
00:30:04 --> 00:30:06
			historical, I mean, Nietzsche was a linguist.
		
00:30:06 --> 00:30:07
			He was brilliant.
		
00:30:07 --> 00:30:09
			He knew Greek and Latin, and he actually
		
00:30:09 --> 00:30:10
			made a joke.
		
00:30:10 --> 00:30:13
			He quipped, he said something along the lines
		
00:30:13 --> 00:30:15
			of, it's so nice of God that he
		
00:30:15 --> 00:30:17
			decided to learn Greek to write something, but
		
00:30:17 --> 00:30:20
			he's far outshined by Plato and Aristotle.
		
00:30:20 --> 00:30:21
			Something along those lines.
		
00:30:21 --> 00:30:23
			In other words, the Greek of the New
		
00:30:23 --> 00:30:24
			Testament is not very good.
		
00:30:25 --> 00:30:28
			It's koine Greek, whereas Aristotle, who is not
		
00:30:28 --> 00:30:32
			a prophet, you know, his Greek is incredibly
		
00:30:32 --> 00:30:32
			sophisticated.
		
00:30:33 --> 00:30:34
			So nobody can say that about the Qur
		
00:30:34 --> 00:30:35
			'an.
		
00:30:35 --> 00:30:36
			The Qur'an is the height of the
		
00:30:36 --> 00:30:37
			Arabic language.
		
00:30:37 --> 00:30:39
			There's nothing close to the Arabic of the
		
00:30:39 --> 00:30:39
			Qur'an.
		
00:30:41 --> 00:30:43
			And if anybody was going to challenge the
		
00:30:43 --> 00:30:44
			Qur'an, it would have been the pre
		
00:30:44 --> 00:30:45
			-Islamic poets.
		
00:30:46 --> 00:30:48
			But if you read the pre-Islamic poets
		
00:30:48 --> 00:30:51
			who are considered the greatest poets and linguists
		
00:30:51 --> 00:30:53
			in the history of Arabic, even until today,
		
00:30:54 --> 00:30:55
			people like Labid.
		
00:30:56 --> 00:30:59
			Labid was once asked during the rule of
		
00:30:59 --> 00:31:02
			Omar, that Omar wrote him a letter and
		
00:31:02 --> 00:31:03
			said, recite to me some of the old
		
00:31:03 --> 00:31:05
			lines from the Muallaqat.
		
00:31:05 --> 00:31:08
			And he responded and he said, Ya Omar,
		
00:31:08 --> 00:31:10
			Ya Amirul Mu'mineen, after I heard Surat Al
		
00:31:10 --> 00:31:13
			-Kawthar, I lost all taste in writing poetry
		
00:31:13 --> 00:31:14
			and reading poetry.
		
00:31:15 --> 00:31:18
			And his poetry was the top one that
		
00:31:18 --> 00:31:19
			was hung on the Kaaba.
		
00:31:20 --> 00:31:23
			But after hearing Surat Al-Kawthar and Surat
		
00:31:23 --> 00:31:26
			Al-Baqarah, he said that Allah SWT replaced
		
00:31:26 --> 00:31:29
			all of my poetry with Surat Al-Baqarah.
		
00:31:30 --> 00:31:30
			MashaAllah.
		
00:31:31 --> 00:31:32
			Yeah, this is one of the proofs.
		
00:31:33 --> 00:31:36
			Circumstantial proof, but a proof no less of
		
00:31:36 --> 00:31:40
			the Quran's divine origin, divine provenance, is the
		
00:31:40 --> 00:31:43
			fact that all of the greatest poets of
		
00:31:43 --> 00:31:45
			the Arabian Peninsula eventually kind of just threw
		
00:31:45 --> 00:31:48
			their hands up and said, we can't answer
		
00:31:48 --> 00:31:48
			this challenge.
		
00:31:49 --> 00:31:50
			This is an open challenge, by the way.
		
00:31:51 --> 00:31:53
			And it's an objective challenge.
		
00:31:53 --> 00:31:54
			It's not subjective.
		
00:31:54 --> 00:31:56
			It's not like, okay, I can write something
		
00:31:56 --> 00:31:58
			beautiful and I can take it to like
		
00:31:58 --> 00:31:59
			a...
		
00:31:59 --> 00:32:01
			The Christians actually did this in the late
		
00:32:01 --> 00:32:02
			90s.
		
00:32:02 --> 00:32:04
			I mean, I was, you know, an undergrad
		
00:32:04 --> 00:32:05
			when this happened.
		
00:32:05 --> 00:32:07
			This was a big deal when it happened.
		
00:32:07 --> 00:32:10
			The Christians, they wrote something called Furqanul Haqq,
		
00:32:10 --> 00:32:12
			an imitation Quran to answer the challenge.
		
00:32:13 --> 00:32:15
			The Quran says, وَإِن كُنْتُمْ فِي رَيْبٍ مِمَّا
		
00:32:15 --> 00:32:20
			نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأَتُوا بِسُورَةٍ مِثْلِهِ وَادْعُوا شُهَدَاكُمْ
		
00:32:20 --> 00:32:22
			مِن دُونِ اللَّهِ إِن كُنْتُمْ صَادِقِينَ If you're
		
00:32:22 --> 00:32:24
			in doubt about what we revealed to our
		
00:32:24 --> 00:32:26
			servant, the Prophet ﷺ, from time to time,
		
00:32:26 --> 00:32:28
			then produce one surah like unto it and
		
00:32:28 --> 00:32:30
			call to your aid, your witnesses, if you
		
00:32:30 --> 00:32:30
			speak the truth.
		
00:32:31 --> 00:32:32
			So they claimed to have answered this challenge
		
00:32:32 --> 00:32:37
			with this book Furqanul Haqq, right, written by
		
00:32:37 --> 00:32:39
			these two guys that use these false names.
		
00:32:40 --> 00:32:42
			And so, and this was, like I said,
		
00:32:42 --> 00:32:43
			this was a big deal.
		
00:32:43 --> 00:32:45
			This was going to be a game changer.
		
00:32:45 --> 00:32:46
			And they took it to Ivy League professors
		
00:32:46 --> 00:32:47
			of Arabic and they said, yeah, it sounds
		
00:32:47 --> 00:32:48
			like the Quran.
		
00:32:49 --> 00:32:51
			But if you actually look at the text,
		
00:32:51 --> 00:32:54
			half of it is plagiarized word for word
		
00:32:54 --> 00:32:55
			from the Quran.
		
00:32:56 --> 00:32:57
			Half of it is plagiarized.
		
00:32:57 --> 00:32:58
			So that's not answering the challenge.
		
00:32:59 --> 00:33:00
			Because I can do that as well.
		
00:33:00 --> 00:33:02
			I'm about to rival William Shakespeare.
		
00:33:02 --> 00:33:03
			Okay, are you ready?
		
00:33:04 --> 00:33:07
			To exist or not to exist, that is
		
00:33:07 --> 00:33:08
			the inquiry.
		
00:33:09 --> 00:33:10
			Have I just rivaled Shakespeare?
		
00:33:11 --> 00:33:12
			Because I changed a few words around.
		
00:33:12 --> 00:33:13
			Am I as great as Shakespeare?
		
00:33:14 --> 00:33:15
			Of course not.
		
00:33:15 --> 00:33:16
			It's ridiculous.
		
00:33:16 --> 00:33:18
			So this book now is just, it's collecting
		
00:33:18 --> 00:33:19
			dust, it's in the car, it's in the
		
00:33:19 --> 00:33:22
			garbage heap of history, it's in the basements
		
00:33:22 --> 00:33:24
			of churches all around America.
		
00:33:25 --> 00:33:27
			And so, they seem to have given up
		
00:33:27 --> 00:33:28
			with this challenge.
		
00:33:28 --> 00:33:29
			But it's an open challenge.
		
00:33:30 --> 00:33:32
			And the thing about this is called the
		
00:33:32 --> 00:33:37
			tahaddi, the challenge, is that the ajaz, the
		
00:33:37 --> 00:33:41
			incapacitating mechanism is internal to the Quran.
		
00:33:42 --> 00:33:44
			In other words, our belief as Sunnis is
		
00:33:44 --> 00:33:47
			that it's simply impossible for humans to imitate
		
00:33:47 --> 00:33:48
			the Quran.
		
00:33:49 --> 00:33:51
			Because there's another opinion, the Ma'tazila, they had
		
00:33:51 --> 00:33:53
			the opinion that it's possible for a human
		
00:33:53 --> 00:33:56
			being to imitate the Quran, but Allah will
		
00:33:56 --> 00:33:57
			divert that person.
		
00:33:58 --> 00:34:00
			It's called the sarfa, yusrifuhum.
		
00:34:01 --> 00:34:03
			He'll divert them.
		
00:34:03 --> 00:34:05
			But our position is that, no, it's actually
		
00:34:06 --> 00:34:11
			not even within human ability to imitate the
		
00:34:11 --> 00:34:11
			Quran.
		
00:34:12 --> 00:34:13
			It's the height, I mean, it's the first
		
00:34:13 --> 00:34:16
			book in Arabic, the first two books in
		
00:34:16 --> 00:34:19
			Arabic, the Quran and the muwattah of Imam
		
00:34:19 --> 00:34:19
			Malik.
		
00:34:19 --> 00:34:21
			Quran and sunnah is our foundation.
		
00:34:23 --> 00:34:25
			And you know, one of the things that
		
00:34:25 --> 00:34:27
			I think as Muslims we don't really value,
		
00:34:27 --> 00:34:29
			but it's usually people who convert to the
		
00:34:29 --> 00:34:31
			religion who really bring out this miracle of
		
00:34:31 --> 00:34:34
			Islam, is the memorization of the Quran.
		
00:34:35 --> 00:34:35
			And if you read...
		
00:34:35 --> 00:34:37
			We're so, I'm sorry, we're so jaded.
		
00:34:38 --> 00:34:39
			We don't see the miracle in these things.
		
00:34:40 --> 00:34:41
			This is incredible.
		
00:34:41 --> 00:34:43
			When I first heard about this, because I
		
00:34:43 --> 00:34:46
			didn't start practicing Islam until I was 19.
		
00:34:47 --> 00:34:49
			I mean, I call myself Muslim at 15,
		
00:34:49 --> 00:34:51
			but it wasn't until 19 when I started
		
00:34:51 --> 00:34:52
			to pray and things like that.
		
00:34:53 --> 00:34:55
			And I heard about this.
		
00:34:55 --> 00:34:56
			I went to a mosque and they said,
		
00:34:56 --> 00:34:58
			this 15-year-old boy, he has the
		
00:34:58 --> 00:34:59
			entire Quran memorized.
		
00:35:00 --> 00:35:02
			And I just refused to believe it.
		
00:35:02 --> 00:35:03
			I said, there's no way possible.
		
00:35:04 --> 00:35:06
			And I said, well, is he Arab?
		
00:35:06 --> 00:35:07
			And he said, no, he's from Pakistan.
		
00:35:08 --> 00:35:09
			I said, does he understand Arabic?
		
00:35:09 --> 00:35:10
			He said, no, not really.
		
00:35:11 --> 00:35:12
			I said, how is this even possible?
		
00:35:12 --> 00:35:13
			This is incredible.
		
00:35:14 --> 00:35:14
			Just think about this.
		
00:35:14 --> 00:35:17
			Imagine a kid from Scotland who memorized the
		
00:35:17 --> 00:35:18
			Analects of Confucius in Chinese.
		
00:35:19 --> 00:35:20
			Just think about that for a minute.
		
00:35:20 --> 00:35:22
			You would say, this is a miracle.
		
00:35:22 --> 00:35:23
			The Analects are much shorter than the Quran.
		
00:35:24 --> 00:35:24
			Exactly.
		
00:35:25 --> 00:35:26
			And Arabic is a difficult language.
		
00:35:27 --> 00:35:28
			The Quran says, in Surah Al-Qamar, we
		
00:35:28 --> 00:35:30
			have made this Quran easy.
		
00:35:31 --> 00:35:31
			It's ajeeb.
		
00:35:33 --> 00:35:35
			And just building off of that, you know,
		
00:35:35 --> 00:35:37
			if you were to burn every single Quran
		
00:35:37 --> 00:35:40
			on the planet, if you brought all the
		
00:35:40 --> 00:35:42
			Qurans together and you burned them, not a
		
00:35:42 --> 00:35:43
			single Muslim will panic.
		
00:35:43 --> 00:35:45
			But if you do that with the New
		
00:35:45 --> 00:35:48
			Testament, the Old Testament, the only thing left
		
00:35:48 --> 00:35:50
			to do is to forge new versions of
		
00:35:50 --> 00:35:50
			them.
		
00:35:51 --> 00:35:53
			Imam al-Qurtubi says in his tafsir that
		
00:35:53 --> 00:35:55
			there was a certain man who wanted to
		
00:35:55 --> 00:35:57
			test these religions.
		
00:35:57 --> 00:36:00
			So he copied a portion of the Torah,
		
00:36:00 --> 00:36:02
			but he made an intentional change.
		
00:36:02 --> 00:36:04
			And he gave it to a rabbi.
		
00:36:04 --> 00:36:05
			He said, what do you think about this?
		
00:36:05 --> 00:36:07
			He said, it's good, it's Torah.
		
00:36:08 --> 00:36:10
			And then he copied something from the New
		
00:36:10 --> 00:36:12
			Testament and he made an intentional change.
		
00:36:13 --> 00:36:15
			And he gave it to a pastor or
		
00:36:15 --> 00:36:17
			a bishop or something or a priest or
		
00:36:17 --> 00:36:18
			something like that.
		
00:36:18 --> 00:36:19
			He said, what do you think about this?
		
00:36:19 --> 00:36:20
			He said, oh, it's good, it's the New
		
00:36:20 --> 00:36:21
			Testament.
		
00:36:21 --> 00:36:22
			And then he did the same thing with
		
00:36:22 --> 00:36:23
			the Quran and he gave it to a
		
00:36:23 --> 00:36:24
			sheikh and the sheikh said, you have to
		
00:36:24 --> 00:36:25
			burn this.
		
00:36:30 --> 00:36:31
			Because it's preserved.
		
00:36:32 --> 00:36:36
			The Quran began as an audio book.
		
00:36:37 --> 00:36:38
			It was an audio book.
		
00:36:38 --> 00:36:41
			So this is something that thousands of Sahaba
		
00:36:41 --> 00:36:44
			might have heard mass transmitted living tradition.
		
00:36:44 --> 00:36:46
			It's impossible to forge the Quran.
		
00:36:47 --> 00:36:47
			Impossible.
		
00:36:48 --> 00:36:50
			And you know, what I find to be
		
00:36:50 --> 00:36:52
			an even bigger miracle of the memorization of
		
00:36:52 --> 00:36:54
			the Quran in today's society is how you
		
00:36:54 --> 00:36:57
			can have all these children and youth who
		
00:36:57 --> 00:36:59
			are in social media and now have their
		
00:36:59 --> 00:37:02
			brains rewired because of Tik Tok and so
		
00:37:02 --> 00:37:04
			forth and yet still they have the ability
		
00:37:04 --> 00:37:05
			to memorize this book.
		
00:37:06 --> 00:37:06
			Yeah.
		
00:37:08 --> 00:37:10
			It's really a miracle.
		
00:37:10 --> 00:37:12
			Again, I think we're jaded.
		
00:37:12 --> 00:37:14
			We don't understand that.
		
00:37:14 --> 00:37:15
			But if you explain this like a non
		
00:37:15 --> 00:37:17
			-Muslim, they'll be like, what are you talking?
		
00:37:17 --> 00:37:18
			This is impossible.
		
00:37:19 --> 00:37:20
			But it's true.
		
00:37:21 --> 00:37:22
			Speaking of football.
		
00:37:24 --> 00:37:28
			So Dr. Ali, in relation to Islam, the
		
00:37:28 --> 00:37:31
			two most popular religions in the society tend
		
00:37:31 --> 00:37:35
			to be Christianity and Judaism with Christianity appearing
		
00:37:35 --> 00:37:36
			to be the most prominent.
		
00:37:37 --> 00:37:38
			The Quran has a lot to say regarding
		
00:37:38 --> 00:37:41
			Ahlul Kitab, the people of the book, and
		
00:37:41 --> 00:37:44
			the Quran has a lot to say regarding
		
00:37:44 --> 00:37:45
			Jesus, peace be upon him.
		
00:37:46 --> 00:37:50
			And the Quran differs with the Christology, the
		
00:37:50 --> 00:37:52
			understanding of Jesus in the New Testament.
		
00:37:52 --> 00:37:55
			But what are the secular academic scholars saying,
		
00:37:56 --> 00:37:57
			the so-called objective ones?
		
00:37:57 --> 00:38:00
			Are they finding that Islam is closer, is
		
00:38:00 --> 00:38:03
			the Islamic conception of Jesus closer or are
		
00:38:03 --> 00:38:04
			the Christians closer?
		
00:38:04 --> 00:38:06
			Yeah, it's an interesting question.
		
00:38:06 --> 00:38:08
			The majority of historians, and again, there's no
		
00:38:08 --> 00:38:09
			consensus.
		
00:38:09 --> 00:38:13
			I think there's something approaching a near consensus
		
00:38:13 --> 00:38:15
			now about who Jesus was historically.
		
00:38:17 --> 00:38:19
			So for example, if you asked Dale Martin
		
00:38:19 --> 00:38:20
			at Yale or Bart Ehrman at the University
		
00:38:20 --> 00:38:23
			of North Carolina, they'll say something along the
		
00:38:23 --> 00:38:26
			lines of Jesus was someone who believed he
		
00:38:26 --> 00:38:28
			was a prophet, he probably claimed to be
		
00:38:28 --> 00:38:31
			the Messiah, never claimed to be God, and
		
00:38:31 --> 00:38:33
			that he proclaimed someone to come after him
		
00:38:34 --> 00:38:37
			called the Son of Man who's going to
		
00:38:37 --> 00:38:39
			come and set up his kingdom of Tauhid
		
00:38:39 --> 00:38:41
			on the earth and then Jesus would come
		
00:38:41 --> 00:38:43
			back later and rule as king of that
		
00:38:43 --> 00:38:43
			kingdom.
		
00:38:44 --> 00:38:46
			That's sort of the bare bones of what
		
00:38:46 --> 00:38:48
			historians believe was the teachings of the actual
		
00:38:48 --> 00:38:50
			Jesus of Nazareth.
		
00:38:50 --> 00:38:53
			It's very interesting that our Christology is very
		
00:38:53 --> 00:39:00
			close to that, whereas Christian Christology from a
		
00:39:00 --> 00:39:02
			historical standpoint is highly implausible.
		
00:39:02 --> 00:39:05
			It's highly implausible because just think about a
		
00:39:05 --> 00:39:08
			rabbi walking around the Galilee in Palestine claiming
		
00:39:08 --> 00:39:10
			to be God, which is the Christian claim.
		
00:39:11 --> 00:39:13
			It's just highly unlikely that who would believe
		
00:39:13 --> 00:39:14
			him.
		
00:39:14 --> 00:39:15
			It's total blasphemy for a man to claim
		
00:39:15 --> 00:39:18
			God is not a man, Numbers 23, 19.
		
00:39:20 --> 00:39:23
			So our Christology is much closer according to
		
00:39:23 --> 00:39:27
			historians to what they're saying was the actual
		
00:39:27 --> 00:39:30
			claims of the historical Isa, peace be upon
		
00:39:30 --> 00:39:30
			him.
		
00:39:30 --> 00:39:33
			So you're saying that the Muslim conception of
		
00:39:33 --> 00:39:36
			Jesus today is actually much closer than the
		
00:39:36 --> 00:39:36
			Christian conception?
		
00:39:36 --> 00:39:38
			Yes, exactly.
		
00:39:38 --> 00:39:40
			And the Qur'an is 600 years later.
		
00:39:41 --> 00:39:43
			And the Qur'an corrects the Christian narrative.
		
00:39:44 --> 00:39:46
			The most controversial aspect of this is the
		
00:39:46 --> 00:39:46
			crucifixion.
		
00:39:48 --> 00:39:50
			And so it's interesting.
		
00:39:50 --> 00:39:52
			The Qur'an says that they did not
		
00:39:52 --> 00:39:56
			kill him or crucify him, but it was
		
00:39:56 --> 00:39:58
			made to appear so unto them, and that
		
00:39:58 --> 00:40:00
			they don't follow ilm, they follow dhan.
		
00:40:01 --> 00:40:03
			They don't have certain knowledge, which is like
		
00:40:03 --> 00:40:05
			eyewitness testimony.
		
00:40:06 --> 00:40:07
			Because if you ask a Christian, they'll say
		
00:40:07 --> 00:40:10
			this is mutawatir, the crucifixion.
		
00:40:10 --> 00:40:12
			The Qur'an says, no, they're following dhan.
		
00:40:12 --> 00:40:15
			Dhan is conjecture, hearsay, right?
		
00:40:15 --> 00:40:19
			This eye was revealed in Medina in 627
		
00:40:19 --> 00:40:21
			or something like that of the Common Era.
		
00:40:21 --> 00:40:24
			And obviously at that time, the Christians were
		
00:40:24 --> 00:40:26
			saying, well, the Gospel of Matthew was written
		
00:40:26 --> 00:40:26
			by Matthew.
		
00:40:26 --> 00:40:27
			He's an eyewitness.
		
00:40:28 --> 00:40:30
			The Gospel of John was written by John,
		
00:40:30 --> 00:40:31
			the son of Zebedee.
		
00:40:31 --> 00:40:32
			He's an eyewitness.
		
00:40:32 --> 00:40:33
			He's standing at the foot of the cross.
		
00:40:34 --> 00:40:37
			And now today, almost all historical scholars maintain
		
00:40:37 --> 00:40:40
			that these books are anonymous and they're not
		
00:40:40 --> 00:40:42
			written by eyewitnesses.
		
00:40:42 --> 00:40:43
			So the Qur'an is vindicated.
		
00:40:44 --> 00:40:45
			It's vindicated through time.
		
00:40:46 --> 00:40:48
			Enough time goes by, the Qur'an is
		
00:40:48 --> 00:40:48
			vindicated.
		
00:40:49 --> 00:40:49
			SubhanAllah.
		
00:40:50 --> 00:40:52
			And I think one of the things we
		
00:40:52 --> 00:40:55
			tend to forget in this clash between Islam
		
00:40:55 --> 00:40:57
			and science is that this is not a
		
00:40:57 --> 00:40:58
			new clash.
		
00:40:58 --> 00:41:00
			Even during the early period, Aristotle was a
		
00:41:00 --> 00:41:02
			great scientist of the age.
		
00:41:02 --> 00:41:05
			And you even had some Muslims who defaulted
		
00:41:05 --> 00:41:07
			to Aristotle over the Qur'an, like Ibn
		
00:41:07 --> 00:41:08
			Sina and so forth.
		
00:41:08 --> 00:41:09
			Yeah, they wanted to be...
		
00:41:09 --> 00:41:12
			There was a certain type of prestige to
		
00:41:12 --> 00:41:15
			be in the Greek sort of trajectory.
		
00:41:16 --> 00:41:16
			Right?
		
00:41:17 --> 00:41:18
			So yeah, so some of them, they would
		
00:41:18 --> 00:41:20
			gravitate towards Greek metaphysics.
		
00:41:21 --> 00:41:24
			And Imam al-Ghazali, rahimahullah, in his Tahafatul
		
00:41:24 --> 00:41:27
			Falasifah, Incoherence of the Philosophers, he attacked some
		
00:41:27 --> 00:41:28
			of their beliefs.
		
00:41:28 --> 00:41:29
			Now, he's not an anti-scholastic.
		
00:41:30 --> 00:41:31
			This is a bad rap that Imam al
		
00:41:31 --> 00:41:32
			-Ghazali gets.
		
00:41:32 --> 00:41:35
			He actually says in the Incoherence that if
		
00:41:35 --> 00:41:36
			a scientist tells you that you can predict
		
00:41:36 --> 00:41:40
			like an eclipse, he says, that has nothing
		
00:41:40 --> 00:41:41
			to do with your religion.
		
00:41:42 --> 00:41:42
			Right?
		
00:41:42 --> 00:41:43
			That's fine.
		
00:41:44 --> 00:41:45
			But he says there are certain things that
		
00:41:45 --> 00:41:48
			they're saying that are clearly against the naqal,
		
00:41:48 --> 00:41:49
			against the revelation.
		
00:41:51 --> 00:41:55
			So the Murtazila philosophers, taking from Aristotle, tended
		
00:41:55 --> 00:41:57
			to say that the universe is pre-eternal
		
00:41:57 --> 00:41:58
			in the past.
		
00:41:58 --> 00:42:00
			The universe is eternal in the past.
		
00:42:01 --> 00:42:02
			And this is called the steady state model.
		
00:42:03 --> 00:42:04
			This was a dominant opinion at that time.
		
00:42:05 --> 00:42:07
			And Ghazali says, look, the Quran says that
		
00:42:07 --> 00:42:08
			Allah created everything.
		
00:42:09 --> 00:42:11
			And that only Allah is eternal.
		
00:42:12 --> 00:42:12
			Right?
		
00:42:13 --> 00:42:15
			So he was in the minority back then.
		
00:42:15 --> 00:42:16
			But this is what the Quran says.
		
00:42:16 --> 00:42:19
			Nowadays, almost every scientist takes this position that
		
00:42:19 --> 00:42:21
			the universe came into being, space, time and
		
00:42:21 --> 00:42:23
			matter, at a point in the past.
		
00:42:25 --> 00:42:26
			From nothing.
		
00:42:27 --> 00:42:28
			You know.
		
00:42:28 --> 00:42:31
			So the lesson being is these ideas come
		
00:42:31 --> 00:42:32
			and go but the Quran remains.
		
00:42:32 --> 00:42:33
			Yeah, the Quran.
		
00:42:33 --> 00:42:33
			Yeah, you know.
		
00:42:34 --> 00:42:36
			That's why it's a bit dangerous, I think,
		
00:42:36 --> 00:42:39
			to apply scientific theories to the Quran.
		
00:42:39 --> 00:42:40
			There are certain things in science that are
		
00:42:40 --> 00:42:41
			observable and won't change.
		
00:42:42 --> 00:42:45
			Like, for example, the mountains as being pegs.
		
00:42:46 --> 00:42:46
			Awtad.
		
00:42:46 --> 00:42:47
			This is proven.
		
00:42:47 --> 00:42:48
			The mountains.
		
00:42:48 --> 00:42:51
			Like Mount Everest is 9 kilometers but 27
		
00:42:51 --> 00:42:53
			kilometers into the crust, the mantle of the
		
00:42:53 --> 00:42:54
			earth.
		
00:42:54 --> 00:42:55
			Because it stabilizes the earth.
		
00:42:56 --> 00:42:57
			Like a peg.
		
00:42:58 --> 00:43:03
			Or like the atmosphere is, you know, NASA
		
00:43:03 --> 00:43:07
			calls it you know, the planet's protective blanket
		
00:43:07 --> 00:43:08
			or something like that.
		
00:43:08 --> 00:43:11
			The Quran says that the samaa, the atmosphere,
		
00:43:11 --> 00:43:13
			the sky, protects the earth.
		
00:43:14 --> 00:43:15
			Right?
		
00:43:16 --> 00:43:16
			Things like that.
		
00:43:17 --> 00:43:19
			The universe is expanding.
		
00:43:20 --> 00:43:22
			We are the expanders.
		
00:43:23 --> 00:43:23
			Right?
		
00:43:23 --> 00:43:25
			So things like that probably won't change.
		
00:43:25 --> 00:43:27
			And I think the Quran does allude to
		
00:43:27 --> 00:43:28
			things like that.
		
00:43:28 --> 00:43:31
			But scientific theories like where did the moon
		
00:43:31 --> 00:43:31
			come from?
		
00:43:31 --> 00:43:32
			Right?
		
00:43:32 --> 00:43:33
			This is kind of conjectural.
		
00:43:33 --> 00:43:37
			So there used to be a popular theory
		
00:43:37 --> 00:43:39
			like in the 50s that the moon broke
		
00:43:39 --> 00:43:41
			off from the earth causing a crater that
		
00:43:41 --> 00:43:43
			eventually became the Pacific Ocean.
		
00:43:43 --> 00:43:44
			It's called the fission theory.
		
00:43:44 --> 00:43:46
			So you can imagine like in the 1950s
		
00:43:46 --> 00:43:48
			if a mufassir of the Quran said this
		
00:43:48 --> 00:43:51
			is in the Quran and then that's falsified
		
00:43:52 --> 00:43:55
			or it's proven false or it falls out
		
00:43:55 --> 00:43:56
			of favor.
		
00:43:56 --> 00:43:58
			Now you're attributing this error to the Quran.
		
00:43:59 --> 00:43:59
			Right?
		
00:43:59 --> 00:44:01
			Because that's not the scientific that's not the
		
00:44:01 --> 00:44:03
			dominant opinion now.
		
00:44:04 --> 00:44:04
			Right?
		
00:44:05 --> 00:44:07
			So, but there are certain things that are
		
00:44:07 --> 00:44:09
			observable that we can see that the Quran
		
00:44:09 --> 00:44:12
			is confirming.
		
00:44:13 --> 00:44:15
			Iron coming Allah says that he sent down
		
00:44:15 --> 00:44:16
			iron.
		
00:44:16 --> 00:44:17
			Anzala.
		
00:44:17 --> 00:44:18
			He sent it down.
		
00:44:19 --> 00:44:21
			The vast majority of iron hadid on this
		
00:44:21 --> 00:44:23
			planet did not come is not from the
		
00:44:23 --> 00:44:23
			earth.
		
00:44:23 --> 00:44:24
			It came from asteroids.
		
00:44:25 --> 00:44:25
			This is just proven.
		
00:44:26 --> 00:44:27
			Yeah.
		
00:44:28 --> 00:44:31
			And so just going back to Christianity there's
		
00:44:31 --> 00:44:34
			this new idea that's been floating around that
		
00:44:34 --> 00:44:37
			Jesus had a brother named James.
		
00:44:37 --> 00:44:40
			And that apparently Jesus' brother James was actually
		
00:44:40 --> 00:44:43
			teaching something very similar to what Islam was
		
00:44:43 --> 00:44:43
			teaching.
		
00:44:44 --> 00:44:45
			Yeah.
		
00:44:45 --> 00:44:47
			So this is I think most Christians don't
		
00:44:47 --> 00:44:47
			know this actually.
		
00:44:48 --> 00:44:50
			You ask an average church-going Christian you
		
00:44:50 --> 00:44:52
			know who was James the just?
		
00:44:52 --> 00:44:53
			Ya'quf al-sadiq.
		
00:44:54 --> 00:44:55
			al-sadiq too his laqab is the same
		
00:44:55 --> 00:44:58
			as the successor of the Prophet sallallahu alayhi
		
00:44:58 --> 00:44:58
			wa sallam.
		
00:44:59 --> 00:45:03
			So James is considered according to the New
		
00:45:03 --> 00:45:06
			Testament but also according to historical sources outside
		
00:45:06 --> 00:45:07
			the New Testament Jesus had a brother.
		
00:45:07 --> 00:45:08
			Whatever brother means.
		
00:45:09 --> 00:45:11
			It could mean stepbrother it could mean half
		
00:45:11 --> 00:45:13
			-brother that Maryam alayhi wa sallam got married
		
00:45:13 --> 00:45:16
			after she gave birth to Isa alayhi wa
		
00:45:16 --> 00:45:16
			sallam.
		
00:45:17 --> 00:45:18
			Or it could mean his cousin.
		
00:45:18 --> 00:45:20
			But the successor of Isa alayhi wa sallam
		
00:45:20 --> 00:45:21
			was a man named James.
		
00:45:21 --> 00:45:24
			And he was the head of the Nasara
		
00:45:24 --> 00:45:25
			al-Nusrim.
		
00:45:25 --> 00:45:27
			They're called the Jamesian Nusrim.
		
00:45:27 --> 00:45:30
			For 30 years until his martyrdom in 62
		
00:45:30 --> 00:45:31
			of the Common Era.
		
00:45:32 --> 00:45:33
			And it's very interesting.
		
00:45:34 --> 00:45:38
			James' Christology is very similar if not identical
		
00:45:38 --> 00:45:40
			to the Christology in the Quran.
		
00:45:41 --> 00:45:44
			So in other words the Quran vindicated James'
		
00:45:44 --> 00:45:44
			Christology.
		
00:45:45 --> 00:45:47
			And it's interesting because the Quran says that
		
00:45:47 --> 00:45:49
			Isa alayhi wa sallam asked the Hawariyun man
		
00:45:49 --> 00:45:51
			ansari ilallah who's going to help me to
		
00:45:51 --> 00:45:52
			do the work of Allah.
		
00:45:53 --> 00:45:55
			And then the Hawariyun said we'll help you.
		
00:45:55 --> 00:45:56
			And then a ta'ifa from Bani Israel
		
00:45:56 --> 00:45:59
			believed and another ta'ifa disbelieved.
		
00:45:59 --> 00:46:00
			A group.
		
00:46:00 --> 00:46:01
			A group, right.
		
00:46:01 --> 00:46:04
			And Ibn Kathir he says that these two
		
00:46:04 --> 00:46:06
			groups are Jews who disbelieved in Jesus like
		
00:46:06 --> 00:46:10
			rabbinical authorities like mainstream rabbinical Judaism.
		
00:46:10 --> 00:46:13
			And then those Jews who believed in Jesus
		
00:46:13 --> 00:46:15
			but then eventually went astray.
		
00:46:15 --> 00:46:17
			But Imam al-Razi says something different.
		
00:46:18 --> 00:46:19
			And this is based on a hadith that
		
00:46:19 --> 00:46:22
			a statement attributed to Ibn Abbas radiallahu anhuma
		
00:46:22 --> 00:46:25
			that these are both these ta'ifatan they
		
00:46:25 --> 00:46:28
			actually both believed in Jesus in some way.
		
00:46:28 --> 00:46:31
			But one group said Jesus is Ibnullah and
		
00:46:31 --> 00:46:31
			one group said Abdullah.
		
00:46:32 --> 00:46:33
			This is Paul and James.
		
00:46:34 --> 00:46:34
			Right.
		
00:46:35 --> 00:46:39
			So Pauline Christianity highly influenced by you know
		
00:46:39 --> 00:46:40
			sort of Greek metaphysics Greek philosophy.
		
00:46:41 --> 00:46:43
			And then these sort of pagan ideas that
		
00:46:43 --> 00:46:45
			were floating around the Mediterranean at the time.
		
00:46:45 --> 00:46:48
			And then Jamesian Christianity which is coming directly
		
00:46:48 --> 00:46:51
			from Jesus' successor which is vindicated in the
		
00:46:51 --> 00:46:52
			Quran.
		
00:46:52 --> 00:46:57
			فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلَىٰ عَدُوِّهِمْ فَأَسْبَحُوا ظَاهِرِينَ The
		
00:46:57 --> 00:46:59
			meaning of that according to Imam al-Razi
		
00:46:59 --> 00:47:04
			is that those Christians that were marginalized they
		
00:47:04 --> 00:47:07
			were given victory by the Prophet sallallahu alayhi
		
00:47:07 --> 00:47:08
			wa sallam revelation of the Quran.
		
00:47:09 --> 00:47:10
			Subhanallah.
		
00:47:10 --> 00:47:14
			And so these so after Jesus these academics
		
00:47:14 --> 00:47:17
			today are saying that Jesus' true successor was
		
00:47:17 --> 00:47:19
			James and not Paul.
		
00:47:20 --> 00:47:20
			James.
		
00:47:20 --> 00:47:22
			And now they begin to link James to
		
00:47:22 --> 00:47:24
			the Prophet sallallahu alayhi wa sallam and Islam.
		
00:47:25 --> 00:47:28
			What exactly is their theory that justifies how
		
00:47:28 --> 00:47:30
			Islam arrived at those conclusions?
		
00:47:30 --> 00:47:32
			Yeah, it's a good question.
		
00:47:32 --> 00:47:35
			So these are secular historians.
		
00:47:36 --> 00:47:38
			So like Jeffrey Butz and Robert Eisenman and
		
00:47:38 --> 00:47:41
			James Tabor they'll say there's a direct trajectory
		
00:47:41 --> 00:47:43
			from Jesus, James to the Prophet sallallahu alayhi
		
00:47:43 --> 00:47:43
			wa sallam.
		
00:47:44 --> 00:47:44
			Right?
		
00:47:44 --> 00:47:46
			But they're trying to be secular.
		
00:47:47 --> 00:47:49
			Secular means they're not trying to basically they're
		
00:47:49 --> 00:47:52
			not going to consider supernatural evidence.
		
00:47:52 --> 00:47:54
			So Robert Eisenman, for example who actually is
		
00:47:54 --> 00:47:57
			an atheist his theory is that there must
		
00:47:57 --> 00:48:00
			have been like Jamesian Christians or Ebionites living
		
00:48:00 --> 00:48:02
			in caves in Mecca and the Prophet would
		
00:48:02 --> 00:48:05
			go in and he'd listen to their teaching
		
00:48:05 --> 00:48:09
			and then he'd recite what they had said
		
00:48:09 --> 00:48:11
			in a language that is like impossible to
		
00:48:11 --> 00:48:12
			imitate.
		
00:48:14 --> 00:48:17
			So he was saying that the Prophet sallallahu
		
00:48:17 --> 00:48:18
			alayhi wa sallam would go into the caves
		
00:48:18 --> 00:48:21
			and there was somebody there that he was
		
00:48:21 --> 00:48:23
			learning from who still had the true teachings
		
00:48:23 --> 00:48:23
			of Jesus.
		
00:48:24 --> 00:48:24
			Yeah, exactly.
		
00:48:24 --> 00:48:26
			Because he can't appeal to scripture.
		
00:48:26 --> 00:48:28
			So he has to account for the Quran
		
00:48:29 --> 00:48:29
			naturalistically.
		
00:48:30 --> 00:48:31
			He doesn't want to appeal to a supernatural
		
00:48:31 --> 00:48:32
			source.
		
00:48:32 --> 00:48:34
			Despite the absurdity that it results.
		
00:48:34 --> 00:48:35
			It's completely absurd.
		
00:48:35 --> 00:48:36
			Subhanallah.
		
00:48:37 --> 00:48:39
			So as we wrap up before Salah I
		
00:48:39 --> 00:48:40
			think just the last question I wanted to
		
00:48:40 --> 00:48:44
			ask is on the topic of conquering doubts
		
00:48:44 --> 00:48:46
			and defending Islam it seems to be that
		
00:48:47 --> 00:48:51
			the more evidence that's coming out really on
		
00:48:51 --> 00:48:56
			every single topic whether it's in physics in
		
00:48:56 --> 00:49:00
			mathematics in biblical studies in social science in
		
00:49:00 --> 00:49:03
			archaeology it all seems to bolster the notion
		
00:49:03 --> 00:49:05
			that Islam is true.
		
00:49:06 --> 00:49:07
			Do you think that's a correct assessment?
		
00:49:08 --> 00:49:09
			Yeah, I think so.
		
00:49:09 --> 00:49:12
			I think this is the sort of destiny
		
00:49:12 --> 00:49:14
			if you will of Islam.
		
00:49:15 --> 00:49:18
			I mean Islam is rapidly becoming the last
		
00:49:18 --> 00:49:20
			religion standing.
		
00:49:21 --> 00:49:23
			And last traditional religion standing.
		
00:49:24 --> 00:49:25
			Because if you go to churches now at
		
00:49:25 --> 00:49:28
			random you go into churches and you find
		
00:49:28 --> 00:49:31
			things that are not only against traditional beliefs
		
00:49:31 --> 00:49:34
			and practices of Christians but against the scripture
		
00:49:34 --> 00:49:34
			itself.
		
00:49:35 --> 00:49:38
			And this is something the Quran highlights is
		
00:49:38 --> 00:49:40
			that the Quran says that the Jews and
		
00:49:40 --> 00:49:42
			the Christians the Ahl al-Kitab they took
		
00:49:42 --> 00:49:45
			their religious leaders as Arbaba min Dunilla theological
		
00:49:45 --> 00:49:46
			lords.
		
00:49:46 --> 00:49:48
			And the Prophet was asked what do you
		
00:49:48 --> 00:49:48
			mean by that?
		
00:49:49 --> 00:49:51
			And the Prophet said that you follow the
		
00:49:51 --> 00:49:53
			precepts and commandments of men over God.
		
00:49:54 --> 00:49:55
			You cancel the Sharia.
		
00:49:55 --> 00:49:58
			You cancel the Wahi for the opinions of
		
00:49:58 --> 00:49:58
			human beings.
		
00:49:59 --> 00:50:00
			And that in a sense you're putting these
		
00:50:00 --> 00:50:02
			men over Allah subhanahu wa ta'ala.
		
00:50:03 --> 00:50:05
			And you see this everywhere.
		
00:50:05 --> 00:50:07
			Most Jews are reformed.
		
00:50:08 --> 00:50:08
			Vast majority.
		
00:50:09 --> 00:50:10
			Many of them don't believe in God.
		
00:50:10 --> 00:50:12
			We had an interfaith dialogue in that room
		
00:50:12 --> 00:50:14
			with a rabbi and that brother right there
		
00:50:14 --> 00:50:18
			brother Omar and the rabbi a female rabbi
		
00:50:18 --> 00:50:20
			first of all which is completely against Judaism
		
00:50:20 --> 00:50:21
			traditional Judaism.
		
00:50:22 --> 00:50:23
			So that's one thing.
		
00:50:23 --> 00:50:26
			But then she said she said she said
		
00:50:26 --> 00:50:27
			I'm an atheist.
		
00:50:27 --> 00:50:30
			And I remember the crowd started laughing.
		
00:50:31 --> 00:50:32
			And we thought it was a joke.
		
00:50:33 --> 00:50:35
			I know she's an atheist rabbi.
		
00:50:36 --> 00:50:37
			So they've gone to the point where they
		
00:50:37 --> 00:50:38
			don't even believe in God.
		
00:50:38 --> 00:50:39
			Right?
		
00:50:40 --> 00:50:41
			And then you go to like Christian churches
		
00:50:41 --> 00:50:44
			at random and you'll find all kinds of
		
00:50:44 --> 00:50:48
			strange beliefs you know that are completely antithetical
		
00:50:48 --> 00:50:51
			to the teachings of Isa a.s. You
		
00:50:51 --> 00:50:53
			know Isa a.s. he sent his in
		
00:50:53 --> 00:50:54
			Matthew chapter 10 he sent his disciples on
		
00:50:54 --> 00:50:56
			missions of preaching and healing.
		
00:50:57 --> 00:50:58
			And he said you know preach the gospel
		
00:50:58 --> 00:51:01
			and if those people reject the gospel shake
		
00:51:01 --> 00:51:02
			the dust of that city off of your
		
00:51:02 --> 00:51:05
			sandals because the people of Sodom and Gomorrah
		
00:51:05 --> 00:51:07
			will fare better than that city on the
		
00:51:07 --> 00:51:07
			day of judgment.
		
00:51:07 --> 00:51:09
			In other words their punishment is going to
		
00:51:09 --> 00:51:11
			be so severe it's even worse than Sodom
		
00:51:11 --> 00:51:11
			and Gomorrah.
		
00:51:12 --> 00:51:13
			And we know why they're guilty.
		
00:51:14 --> 00:51:16
			قوم اللوت This is from Matthew 10.
		
00:51:18 --> 00:51:18
			Right?
		
00:51:19 --> 00:51:21
			So this becomes a problem.
		
00:51:22 --> 00:51:22
			People fear.
		
00:51:23 --> 00:51:26
			This is why again courage شجاع is so
		
00:51:26 --> 00:51:26
			important.
		
00:51:27 --> 00:51:29
			So we ask Allah subhana wa ta'ala
		
00:51:29 --> 00:51:33
			to strengthen our صدور strengthen our قلوب but
		
00:51:33 --> 00:51:37
			especially the صدور give us this type of
		
00:51:37 --> 00:51:39
			شجاع to not fear human beings.
		
00:51:39 --> 00:51:42
			This life is too short to fear human
		
00:51:42 --> 00:51:42
			beings.
		
00:51:43 --> 00:51:43
			Right?
		
00:51:43 --> 00:51:45
			Don't worry about the opinions of human beings.
		
00:51:46 --> 00:51:47
			People are going to be gone.
		
00:51:48 --> 00:51:48
			Right?
		
00:51:48 --> 00:51:50
			Who's going to remember you in a hundred
		
00:51:50 --> 00:51:50
			years?
		
00:51:52 --> 00:51:53
			Only Allah subhana wa ta'ala.
		
00:51:53 --> 00:51:55
			Unless you're some world famous celebrity.
		
00:51:56 --> 00:51:57
			But who cares about that?
		
00:51:58 --> 00:51:59
			We only care about the opinions.
		
00:51:59 --> 00:52:01
			That's why the Prophet ﷺ at Ta'if
		
00:52:01 --> 00:52:03
			he said if you are not angry with
		
00:52:03 --> 00:52:06
			me فلا أبالي then I don't mind.
		
00:52:06 --> 00:52:08
			If I have to go through torture but
		
00:52:08 --> 00:52:10
			you're not angry with me I'm okay with
		
00:52:10 --> 00:52:10
			that.
		
00:52:11 --> 00:52:12
			His only concern is Allah's opinion.
		
00:52:13 --> 00:52:13
			That's it.
		
00:52:13 --> 00:52:14
			No one else's opinion.
		
00:52:16 --> 00:52:19
			وَلَا تَخَفِّ اللَّهِ لَوْمَ تَلَائِن Right?
		
00:52:20 --> 00:52:22
			Don't fear the opinions of human beings.
		
00:52:22 --> 00:52:23
			Life is too short for that.
		
00:52:24 --> 00:52:25
			Be principled.
		
00:52:27 --> 00:52:31
			قُلْ آمَنْتُ بِاللَّهِ ثُمَ اسْتَقِمْ Say, I believe
		
00:52:31 --> 00:52:33
			in Allah and be upright upon that.
		
00:52:34 --> 00:52:35
			Stand up straight for that.
		
00:52:35 --> 00:52:39
			Don't be wishy-washy and bend over backwards
		
00:52:39 --> 00:52:40
			for people.
		
00:52:41 --> 00:52:43
			Be strong.
		
00:52:44 --> 00:52:46
			JazakAllah khair, Dr. Ali.
		
00:52:46 --> 00:52:47
			There's a lot more that can be said.
		
00:52:47 --> 00:52:51
			InshaAllah after Salah we will continue for a
		
00:52:51 --> 00:52:53
			Q&A and so we will take questions
		
00:52:53 --> 00:52:55
			from online and from in person inshaAllah.
		
00:52:55 --> 00:52:56
			JazakAllah khair.
		
00:52:57 --> 00:52:57
			Assalamualaikum.
		
00:52:57 --> 00:52:58
			Walaikum.
		
00:53:00 --> 00:53:01
			Bismillahirrahmanirrahim.
		
00:53:01 --> 00:53:02
			Alhamdulillahi Rabbil Alameen.
		
00:53:02 --> 00:53:04
			Allahumma salli ala Sayyidina Muhammad wa ala alihi
		
00:53:04 --> 00:53:05
			wa sahbihi wa sallam.
		
00:53:06 --> 00:53:08
			Alhamdulillah we will now begin the Q&A
		
00:53:08 --> 00:53:09
			portion of this talk.
		
00:53:09 --> 00:53:11
			So we will begin by giving preference to
		
00:53:11 --> 00:53:14
			the audience first and then going with the
		
00:53:14 --> 00:53:14
			questions that are online.
		
00:53:15 --> 00:53:17
			So is there anybody in the audience that
		
00:53:17 --> 00:53:18
			has a question?
		
00:53:19 --> 00:53:20
			Alright and I have the mic.
		
00:53:21 --> 00:53:22
			So just raise your hand and I'll come
		
00:53:22 --> 00:53:23
			right over to you.
		
00:53:26 --> 00:53:27
			I think we need to build up our
		
00:53:27 --> 00:53:28
			momentum in the room.
		
00:53:28 --> 00:53:29
			Maybe start with some online questions.
		
00:53:30 --> 00:53:32
			So we'll begin with the online questions.
		
00:53:32 --> 00:53:35
			So the first question, Dr. Ali.
		
00:53:36 --> 00:53:38
			Somebody is asking, what do you think about
		
00:53:38 --> 00:53:40
			the Gospel of Barnabas as it states Jesus
		
00:53:40 --> 00:53:43
			was not crucified and it also mentions the
		
00:53:43 --> 00:53:46
			existence of the Prophet Muhammad sallallahu alayhi wa
		
00:53:46 --> 00:53:46
			sallam?
		
00:53:47 --> 00:53:48
			Yeah, that's a good question.
		
00:53:49 --> 00:53:50
			It's a very common question I get.
		
00:53:50 --> 00:53:52
			The Gospel of Barnabas is very late.
		
00:53:53 --> 00:53:56
			It's, I think the oldest manuscript is like
		
00:53:56 --> 00:53:57
			15th century.
		
00:53:58 --> 00:54:02
			It's written in Italian and there's no evidence
		
00:54:02 --> 00:54:04
			of it before that time.
		
00:54:05 --> 00:54:07
			And so it's probably a pious fraud.
		
00:54:07 --> 00:54:10
			I think it was probably written by an
		
00:54:10 --> 00:54:12
			Italian Muslim or a Spanish Muslim.
		
00:54:14 --> 00:54:16
			But I don't put a lot of weight
		
00:54:16 --> 00:54:16
			in it.
		
00:54:16 --> 00:54:17
			It's just too late.
		
00:54:17 --> 00:54:19
			And there's problems with it as well.
		
00:54:19 --> 00:54:20
			It says the Prophet is the Messiah.
		
00:54:20 --> 00:54:22
			It says the Prophet Muhammad sallallahu alayhi wa
		
00:54:22 --> 00:54:23
			sallam is the Messiah.
		
00:54:23 --> 00:54:25
			And that's just factually wrong.
		
00:54:26 --> 00:54:27
			Unless we take a sort of a broader,
		
00:54:27 --> 00:54:31
			more nuanced sort of interpretation of the word
		
00:54:31 --> 00:54:31
			Messiah.
		
00:54:32 --> 00:54:33
			But I don't think it's doing that.
		
00:54:34 --> 00:54:39
			And then there's certain anachronisms that appear in
		
00:54:39 --> 00:54:41
			that Gospel as well.
		
00:54:41 --> 00:54:43
			Now, there was a Pope in the 5th
		
00:54:43 --> 00:54:45
			century who did mention one of the banned
		
00:54:45 --> 00:54:46
			books.
		
00:54:46 --> 00:54:49
			He called it the Evangelium Barnabe, the Gospel
		
00:54:49 --> 00:54:49
			of Barnabas.
		
00:54:50 --> 00:54:55
			But that was probably something different than what
		
00:54:55 --> 00:54:57
			was written in the 15th century or so
		
00:54:57 --> 00:54:58
			in Italian.
		
00:54:58 --> 00:55:01
			There is something called the Epistle of Barnabas.
		
00:55:01 --> 00:55:03
			That's completely different than the Gospel of Barnabas.
		
00:55:04 --> 00:55:06
			The Epistle of Barnabas is in the oldest
		
00:55:06 --> 00:55:10
			New Testament canon or New Testament codex ever
		
00:55:10 --> 00:55:12
			discovered, the Codex Sinaiticus.
		
00:55:12 --> 00:55:14
			And some Muslims, they conflate the two and
		
00:55:14 --> 00:55:16
			say the Gospel of Barnabas is found in
		
00:55:16 --> 00:55:17
			the oldest complete Bible.
		
00:55:18 --> 00:55:19
			That's completely different.
		
00:55:19 --> 00:55:21
			The Epistle of Barnabas is completely different than
		
00:55:21 --> 00:55:22
			the Gospel of Barnabas.
		
00:55:22 --> 00:55:23
			We don't need the Gospel of Barnabas.
		
00:55:23 --> 00:55:27
			There's enough evidence that makes it plausible historically
		
00:55:27 --> 00:55:28
			that Jesus wasn't crucified.
		
00:55:30 --> 00:55:32
			We don't have half of the story of
		
00:55:32 --> 00:55:33
			the early Christians.
		
00:55:33 --> 00:55:37
			We only have Paul's letters and his adherents,
		
00:55:37 --> 00:55:39
			which is basically the New Testament.
		
00:55:39 --> 00:55:41
			We have nothing from James, that side.
		
00:55:41 --> 00:55:43
			And we know that the crucifixion was a
		
00:55:43 --> 00:55:48
			major cause of fitna in the Pauline congregations
		
00:55:48 --> 00:55:49
			in Corinth and in Galatia.
		
00:55:50 --> 00:55:52
			So there's definitely ikhtilaf, as the Quran says,
		
00:55:52 --> 00:55:54
			about the crucifixion.
		
00:55:54 --> 00:55:55
			At the time of Paul.
		
00:55:56 --> 00:55:58
			So the Gospel of Barnabas, this isn't inside
		
00:55:58 --> 00:55:59
			the New Testament?
		
00:56:00 --> 00:56:02
			No, it's not in the New Testament at
		
00:56:02 --> 00:56:02
			all.
		
00:56:03 --> 00:56:06
			So are there other Gospel books that are
		
00:56:06 --> 00:56:07
			not part of the New Testament?
		
00:56:07 --> 00:56:09
			And if they weren't, why weren't they added?
		
00:56:09 --> 00:56:10
			It's a good question.
		
00:56:10 --> 00:56:12
			So there's probably over 30 or 40 Gospels,
		
00:56:12 --> 00:56:13
			right?
		
00:56:14 --> 00:56:19
			And so one group of Christian theologians, because
		
00:56:19 --> 00:56:22
			of their influence in the region, they tended
		
00:56:22 --> 00:56:26
			to rise to the top of the power
		
00:56:26 --> 00:56:28
			pyramid, whatever you want to call it.
		
00:56:29 --> 00:56:33
			And so their scriptures were given precedence.
		
00:56:34 --> 00:56:38
			And so in the ancient world, you have
		
00:56:38 --> 00:56:39
			to copy things by hand.
		
00:56:40 --> 00:56:41
			So if you want your book to become
		
00:56:41 --> 00:56:43
			popular, you have to get a bunch of
		
00:56:43 --> 00:56:44
			scribes that just copy it out.
		
00:56:45 --> 00:56:49
			And so there were Pauline bishops and priests
		
00:56:49 --> 00:56:52
			and scribes who liked certain Gospels over others
		
00:56:52 --> 00:56:55
			for various reasons that agreed with their own
		
00:56:55 --> 00:56:56
			understanding of Christ.
		
00:56:57 --> 00:56:58
			And so those books were copied.
		
00:56:59 --> 00:57:02
			But you do have other Gospels that are
		
00:57:02 --> 00:57:02
			outside the canon.
		
00:57:03 --> 00:57:05
			The Gospel of Thomas, for example, discovered in
		
00:57:05 --> 00:57:10
			1945, just basically a list of ahadith attributed
		
00:57:10 --> 00:57:12
			to Isa alayhis salaam, nothing about a crucifixion,
		
00:57:12 --> 00:57:13
			nothing about a resurrection.
		
00:57:14 --> 00:57:16
			The Gospel of Peter also, attributed to Peter,
		
00:57:17 --> 00:57:19
			right, but did not make it into the
		
00:57:19 --> 00:57:21
			canon because it says in the Gospel of
		
00:57:21 --> 00:57:24
			Peter that when they were crucifying Jesus, he
		
00:57:24 --> 00:57:26
			was silent as if he felt no pain.
		
00:57:26 --> 00:57:30
			And so the Pauline Christians, they didn't like
		
00:57:30 --> 00:57:31
			that, that he was silent.
		
00:57:31 --> 00:57:34
			Maybe his ruh had left him and they're
		
00:57:34 --> 00:57:36
			crucifying an empty body, right?
		
00:57:36 --> 00:57:38
			So there was this touch of what's known
		
00:57:38 --> 00:57:39
			as docetism.
		
00:57:39 --> 00:57:42
			Maybe he wasn't really crucified in some way.
		
00:57:42 --> 00:57:44
			So they rejected that Gospel as well.
		
00:57:45 --> 00:57:46
			But yeah, there were over 30.
		
00:57:46 --> 00:57:48
			And the other thing is the Christian canon
		
00:57:48 --> 00:57:51
			did not become, you know, these 27 books,
		
00:57:51 --> 00:57:54
			did not become highly recognized until the 4th
		
00:57:54 --> 00:57:54
			century.
		
00:57:55 --> 00:57:56
			Before that time, there was no canon.
		
00:57:57 --> 00:58:00
			So whoever wrote Thomas believed that this, you
		
00:58:00 --> 00:58:02
			know, maybe he believed that he was being
		
00:58:02 --> 00:58:02
			inspired.
		
00:58:03 --> 00:58:07
			And those Christians who would champion the Gospel
		
00:58:07 --> 00:58:10
			of Peter or Thomas, they most likely believed
		
00:58:10 --> 00:58:12
			these are inspired, these are scriptural texts, these
		
00:58:12 --> 00:58:13
			are true.
		
00:58:14 --> 00:58:16
			And I think a comparison with the Quran
		
00:58:16 --> 00:58:19
			is really what displays the miracle of Islam
		
00:58:19 --> 00:58:23
			because during the time of the Prophet ﷺ,
		
00:58:23 --> 00:58:25
			the entire Quran is already written.
		
00:58:25 --> 00:58:26
			It's just not compiled.
		
00:58:27 --> 00:58:29
			And during the time of the companions is
		
00:58:29 --> 00:58:30
			really when they compile it.
		
00:58:30 --> 00:58:33
			But we know from archaeological history that we
		
00:58:33 --> 00:58:35
			have the entire Quran in the same century
		
00:58:35 --> 00:58:37
			that the Prophet ﷺ lived.
		
00:58:38 --> 00:58:39
			But when we look at the biblical corpus,
		
00:58:39 --> 00:58:41
			it's the exact opposite in which you're saying
		
00:58:41 --> 00:58:44
			it took almost 3 to 400 years after
		
00:58:44 --> 00:58:48
			Jesus died that they decided on what the
		
00:58:48 --> 00:58:49
			books are.
		
00:58:49 --> 00:58:51
			Yeah, and also if we had a time
		
00:58:51 --> 00:58:54
			machine and we went back in time to
		
00:58:54 --> 00:58:56
			Galilee in the year 30 and if we
		
00:58:56 --> 00:58:58
			were to meet Isa ﷺ in the year
		
00:58:58 --> 00:59:01
			30 and if I would have asked him,
		
00:59:01 --> 00:59:04
			you know, can you quote Matthew chapter 5?
		
00:59:04 --> 00:59:06
			He wouldn't know what I was talking about.
		
00:59:07 --> 00:59:08
			What's Matthew chapter 5?
		
00:59:09 --> 00:59:11
			Or I said, quote 1 Corinthians 15.
		
00:59:12 --> 00:59:13
			What's 1 Corinthians?
		
00:59:14 --> 00:59:15
			It's written by Paul.
		
00:59:15 --> 00:59:16
			Who's Paul?
		
00:59:17 --> 00:59:19
			But if we went back to Medina in
		
00:59:19 --> 00:59:22
			630 and we were to meet the Prophet
		
00:59:22 --> 00:59:25
			ﷺ and we said, you know, if we
		
00:59:25 --> 00:59:27
			asked him, could you please recite Surah Yasin?
		
00:59:27 --> 00:59:28
			He would know exactly what Surah Yasin was,
		
00:59:29 --> 00:59:31
			what is Al-Baqarah, what is Ayatul Kursi.
		
00:59:31 --> 00:59:32
			So there's a big difference.
		
00:59:33 --> 00:59:35
			In the Gospels, like in Gospel of Matthew,
		
00:59:36 --> 00:59:37
			it says Jesus went to a certain place
		
00:59:37 --> 00:59:38
			and he preached the Gospel.
		
00:59:39 --> 00:59:41
			So my question to Christians is, what was
		
00:59:41 --> 00:59:42
			he preaching?
		
00:59:42 --> 00:59:43
			What's the Gospel?
		
00:59:43 --> 00:59:45
			Did he have Matthew, Mark, Luke and John
		
00:59:45 --> 00:59:47
			and 1 Corinthians and Galatians and the Book
		
00:59:47 --> 00:59:47
			of Revelation?
		
00:59:48 --> 00:59:48
			No, he didn't.
		
00:59:48 --> 00:59:49
			So what is he saying?
		
00:59:50 --> 00:59:52
			His message, that's the Injil.
		
00:59:52 --> 00:59:55
			This was before Matthew was written, before Mark
		
00:59:55 --> 00:59:55
			was written.
		
00:59:55 --> 00:59:57
			Now something of the teachings of Jesus might
		
00:59:57 --> 00:59:58
			be in these books.
		
00:59:59 --> 01:00:00
			Something is probably preserved.
		
01:00:01 --> 01:00:02
			But we don't know what is preserved and
		
01:00:02 --> 01:00:04
			what is not unless you have some sort
		
01:00:04 --> 01:00:05
			of criterion.
		
01:00:05 --> 01:00:06
			And we do.
		
01:00:06 --> 01:00:07
			It's called the Furqan, which is the Qur
		
01:00:07 --> 01:00:08
			'an.
		
01:00:08 --> 01:00:09
			And the Qur'an is preserved.
		
01:00:10 --> 01:00:12
			And so the equivalent, if this were to
		
01:00:12 --> 01:00:15
			happen in Islam, would basically be like a
		
01:00:15 --> 01:00:17
			bunch of surahs not being included in the
		
01:00:17 --> 01:00:18
			Qur'an.
		
01:00:18 --> 01:00:21
			And then some scholars saying, yeah, we didn't
		
01:00:21 --> 01:00:23
			include these surahs because they went against the
		
01:00:23 --> 01:00:23
			teachings.
		
01:00:24 --> 01:00:24
			Yeah, exactly.
		
01:00:24 --> 01:00:25
			Which would make no sense.
		
01:00:26 --> 01:00:26
			It would be nonsensical.
		
01:00:27 --> 01:00:30
			Yeah, and you know, you have these Western,
		
01:00:30 --> 01:00:32
			you know, sort of critics of Islam that
		
01:00:32 --> 01:00:35
			are looking for lost surah of the Qur
		
01:00:35 --> 01:00:35
			'an and things like that.
		
01:00:36 --> 01:00:38
			You know, it's just not going to happen.
		
01:00:38 --> 01:00:41
			Because they always find these things in archaeological
		
01:00:41 --> 01:00:42
			sites.
		
01:00:42 --> 01:00:44
			They find like lost Gospels and they find
		
01:00:44 --> 01:00:46
			the Dead Sea Scrolls and Nag Hammadi Library.
		
01:00:47 --> 01:00:49
			And you know, they keep finding these things.
		
01:00:49 --> 01:00:52
			And the more manuscripts of the Qur'an
		
01:00:52 --> 01:00:54
			they're finding is only confirming the narrative, right?
		
01:00:55 --> 01:00:56
			It's only confirming, yeah.
		
01:00:56 --> 01:00:58
			Yeah, so even like someone like Marin Van
		
01:00:58 --> 01:01:01
			Putten, who's probably the foremost sort of linguist
		
01:01:01 --> 01:01:03
			or textual scholar of the Qur'an, a
		
01:01:03 --> 01:01:08
			European scholar, he basically endorses the standard narrative
		
01:01:08 --> 01:01:11
			of the Muslims that Uthman codified the Qur
		
01:01:11 --> 01:01:13
			'an around 650, the Common Era.
		
01:01:13 --> 01:01:15
			He standardized the text of the Qur'an.
		
01:01:16 --> 01:01:17
			And so does Theodore Noldeke in the history
		
01:01:17 --> 01:01:18
			of the Qur'an.
		
01:01:19 --> 01:01:20
			You know, that's our standard narrative.
		
01:01:21 --> 01:01:22
			That's where all the evidence points to.
		
01:01:22 --> 01:01:22
			SubhanAllah.
		
01:01:23 --> 01:01:26
			So we have another question online which is
		
01:01:26 --> 01:01:29
			talking about what lessons can we extract from
		
01:01:29 --> 01:01:32
			the life of the Prophet ﷺ in his
		
01:01:32 --> 01:01:34
			da'wah with Ahlul Kitab, with the Christians
		
01:01:34 --> 01:01:35
			and the Jews of his time?
		
01:01:35 --> 01:01:39
			Yeah, so the Qur'an actually gives us
		
01:01:40 --> 01:01:42
			a method by which we make da'wah.
		
01:01:43 --> 01:01:46
			Right, so ادعو إلى سبيل ربك بالحكمة والمعيذة
		
01:01:46 --> 01:01:51
			الحسنة واجادلهم بالتي هي أحسن So, ادعو, right,
		
01:01:51 --> 01:01:53
			means to call, right?
		
01:01:53 --> 01:01:55
			So da'wah is related to this.
		
01:01:56 --> 01:01:57
			And a da'wah is an invitation.
		
01:01:58 --> 01:02:01
			So when you invite someone, right, you do
		
01:02:01 --> 01:02:02
			it in a beautiful way.
		
01:02:02 --> 01:02:03
			You don't force people.
		
01:02:03 --> 01:02:05
			You don't do it in an ugly way.
		
01:02:05 --> 01:02:06
			If you're gonna invite someone to like your
		
01:02:06 --> 01:02:09
			nikah or something like that, you send them
		
01:02:09 --> 01:02:10
			a card.
		
01:02:10 --> 01:02:11
			It's handwritten preferably.
		
01:02:12 --> 01:02:13
			It's beautiful, right?
		
01:02:14 --> 01:02:16
			So, we call to the way of your
		
01:02:16 --> 01:02:16
			Lord.
		
01:02:16 --> 01:02:19
			إلى سبيل ربك سبيل here, according to the
		
01:02:19 --> 01:02:21
			is Islam.
		
01:02:22 --> 01:02:22
			Call to Islam.
		
01:02:23 --> 01:02:26
			بالحكمة حكمة means with wisdom.
		
01:02:27 --> 01:02:28
			But Imam al-Zamakhshari, he said the meaning
		
01:02:28 --> 01:02:31
			here is with دلائل, with proofs.
		
01:02:31 --> 01:02:33
			So these are proofs, like rational proofs, linguistic
		
01:02:33 --> 01:02:38
			proofs, revelatory proofs, historical proofs, different types of
		
01:02:38 --> 01:02:39
			دلائل.
		
01:02:39 --> 01:02:40
			In other words, we have to do our
		
01:02:40 --> 01:02:42
			homework here, right?
		
01:02:43 --> 01:02:47
			And then, وَالْمَوْرِيدَةِ الْحَسَنَةِ with beautiful exhortation, beautiful
		
01:02:47 --> 01:02:47
			preaching.
		
01:02:47 --> 01:02:48
			This is the prophetic way.
		
01:02:49 --> 01:02:50
			So this is the way to make da
		
01:02:50 --> 01:02:54
			'wah, is that you have دلائل and you
		
01:02:54 --> 01:02:56
			also have good sort of adab or comportment,
		
01:02:56 --> 01:02:57
			beautiful preaching.
		
01:02:57 --> 01:02:59
			So both of these have to be there.
		
01:02:59 --> 01:03:02
			And so the Prophet ﷺ's da'wah was
		
01:03:02 --> 01:03:04
			very intellectually rigorous, right?
		
01:03:05 --> 01:03:07
			But he also had a very good attitude.
		
01:03:08 --> 01:03:10
			Like when the Christians from Najran, right?
		
01:03:10 --> 01:03:13
			They came to the masjid and he would
		
01:03:13 --> 01:03:15
			engage with them, right?
		
01:03:15 --> 01:03:16
			But he would do it in a beautiful
		
01:03:16 --> 01:03:16
			way.
		
01:03:17 --> 01:03:19
			And this is something that would anger his
		
01:03:19 --> 01:03:20
			enemies.
		
01:03:20 --> 01:03:22
			When he went to Ta'if, he got
		
01:03:22 --> 01:03:24
			a meeting with Abu Mas'ud al-Thaqafi.
		
01:03:24 --> 01:03:26
			But in five minutes, they rejected him, started
		
01:03:26 --> 01:03:28
			making fun of him, right?
		
01:03:28 --> 01:03:30
			Oh, God couldn't find anyone but you?
		
01:03:31 --> 01:03:31
			You know?
		
01:03:31 --> 01:03:33
			If you're a prophet, then you're too holy
		
01:03:33 --> 01:03:36
			for me to sit in your presence, you
		
01:03:36 --> 01:03:38
			know, mocking him, things like this.
		
01:03:38 --> 01:03:39
			So the Prophet ﷺ said, okay, so he
		
01:03:39 --> 01:03:41
			went outside and he stayed in Ta'if
		
01:03:41 --> 01:03:42
			for a few more days.
		
01:03:42 --> 01:03:46
			And then this massive humanity was just attracted
		
01:03:46 --> 01:03:49
			to him because of his beautiful comportment and
		
01:03:49 --> 01:03:51
			the way that he would talk to people
		
01:03:51 --> 01:03:53
			and preach the religion.
		
01:03:54 --> 01:03:55
			And so that's when they kicked him out
		
01:03:55 --> 01:03:57
			of the city and, you know, they basically
		
01:03:57 --> 01:03:59
			abused him very badly.
		
01:04:00 --> 01:04:01
			But that's the prophetic way.
		
01:04:02 --> 01:04:04
			You know, even in Medina, right?
		
01:04:04 --> 01:04:08
			When there was some conflict with the Bani
		
01:04:08 --> 01:04:11
			Israel in Medina and the Prophet ﷺ was
		
01:04:11 --> 01:04:15
			walking with Aisha and they said, السلام عليكم
		
01:04:15 --> 01:04:16
			May death be upon you.
		
01:04:17 --> 01:04:20
			And the Prophet immediately retorted, وعليكم and upon
		
01:04:20 --> 01:04:21
			you.
		
01:04:21 --> 01:04:24
			Because المسلم لا يدل النفس A Muslim does
		
01:04:24 --> 01:04:25
			not humiliate himself.
		
01:04:26 --> 01:04:28
			A Muslim is humble but is not humiliated.
		
01:04:28 --> 01:04:29
			There's a difference.
		
01:04:30 --> 01:04:32
			Where توادع doesn't mean you're humiliated.
		
01:04:32 --> 01:04:34
			A Muslim does not humiliate himself.
		
01:04:34 --> 01:04:36
			So the Prophet ﷺ just said, وعليكم and
		
01:04:36 --> 01:04:36
			kept going.
		
01:04:36 --> 01:04:38
			This is in his own city and that's
		
01:04:38 --> 01:04:39
			a threat on his life.
		
01:04:39 --> 01:04:40
			May death be upon you.
		
01:04:40 --> 01:04:41
			You're threatening his life.
		
01:04:42 --> 01:04:42
			Right?
		
01:04:42 --> 01:04:45
			But then Aisha turned around and said, وسام
		
01:04:45 --> 01:04:49
			عليكم وغضب الله عليكم ولعنة الله عليكم Like
		
01:04:49 --> 01:04:49
			this.
		
01:04:50 --> 01:04:52
			And the Prophet ﷺ said, مهلا And then,
		
01:04:52 --> 01:04:53
			you know, relax.
		
01:04:54 --> 01:04:54
			You know.
		
01:04:55 --> 01:05:01
			And he said, إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقِ
		
01:05:01 --> 01:05:04
			Allah subhanahu wa ta'ala is gentle and
		
01:05:04 --> 01:05:05
			he loves gentleness.
		
01:05:06 --> 01:05:08
			So even people who are threatening him, and
		
01:05:08 --> 01:05:10
			this takes a lot of, this is very
		
01:05:10 --> 01:05:11
			difficult.
		
01:05:11 --> 01:05:12
			It takes a lot of discipline.
		
01:05:12 --> 01:05:15
			You have to have real good control over
		
01:05:15 --> 01:05:15
			your نفس.
		
01:05:16 --> 01:05:18
			So even like debating, I used to debate
		
01:05:18 --> 01:05:20
			a lot of Christians in my twenties.
		
01:05:20 --> 01:05:23
			It's very difficult to take your ego out
		
01:05:23 --> 01:05:23
			of...
		
01:05:23 --> 01:05:25
			I would say it's impossible basically to take
		
01:05:25 --> 01:05:26
			the ego out of the equation.
		
01:05:27 --> 01:05:28
			We have to mitigate it as much as
		
01:05:28 --> 01:05:29
			possible.
		
01:05:29 --> 01:05:31
			So when I used to debate, when I
		
01:05:31 --> 01:05:33
			had a big black beard, there were still
		
01:05:33 --> 01:05:34
			things on the internet.
		
01:05:34 --> 01:05:36
			And then I went to Yemen and one
		
01:05:36 --> 01:05:38
			of my teachers, he said to me, he
		
01:05:38 --> 01:05:40
			said, during the course of these debates, how
		
01:05:40 --> 01:05:42
			often do you make du'a for your
		
01:05:42 --> 01:05:42
			opponent?
		
01:05:43 --> 01:05:44
			I said, du'a?
		
01:05:44 --> 01:05:44
			Never.
		
01:05:45 --> 01:05:45
			He said, why?
		
01:05:46 --> 01:05:48
			He said, half of du'a is du
		
01:05:48 --> 01:05:48
			'a.
		
01:05:48 --> 01:05:52
			And so when I debated another Christian recently,
		
01:05:52 --> 01:05:57
			a Christian professor, on blogging theology, I found
		
01:05:57 --> 01:05:59
			myself just making du'a for him.
		
01:05:59 --> 01:06:01
			Because Allah is the changer of hearts.
		
01:06:02 --> 01:06:05
			Allah is مُقَلِّبَ الْقُلُوبِ Allah is the one
		
01:06:05 --> 01:06:07
			that can change a heart in an instant.
		
01:06:08 --> 01:06:08
			Right?
		
01:06:09 --> 01:06:11
			And so that's important to have concern for
		
01:06:11 --> 01:06:11
			people.
		
01:06:12 --> 01:06:15
			And the Prophet ﷺ, حَرِيصٌ عَلَيْكُمْ حَرِيصٌ عَلَيْكُمْ
		
01:06:15 --> 01:06:18
			means that he has a deep concern for
		
01:06:18 --> 01:06:19
			the believers.
		
01:06:20 --> 01:06:24
			بِالْمُؤْمِنِينَ الرَّؤُفُ الرَّحِيمِ So حَرِيصٌ عَلَيْكُمْ according to
		
01:06:24 --> 01:06:25
			the ulema is عَمَّة it's for all of
		
01:06:25 --> 01:06:26
			humanity.
		
01:06:26 --> 01:06:28
			That he has a deep concern for the
		
01:06:28 --> 01:06:30
			guidance of the whole of humanity.
		
01:06:30 --> 01:06:33
			But then there's a خَاصِ بِالْمُؤْمِنِينَ الرَّؤُفُ الرَّحِيمِ
		
01:06:33 --> 01:06:36
			And for the believers, there's a special kindness
		
01:06:36 --> 01:06:37
			and mercy.
		
01:06:38 --> 01:06:39
			And he's a reflection of his Lord.
		
01:06:40 --> 01:06:43
			سُبْحَانَهُ وَتَعَالَىٰ الرَّحْمَانُ الرَّحِيمِ الرَّحْمَان means the
		
01:06:43 --> 01:06:45
			indiscriminately compassionate.
		
01:06:45 --> 01:06:47
			الرَّحِيم means the intimately loving.
		
01:06:48 --> 01:06:50
			Different levels of love.
		
01:06:50 --> 01:06:53
			And so, aside from that, what advice would
		
01:06:53 --> 01:06:57
			you have to people who are interested in
		
01:06:57 --> 01:06:59
			doing da'wah and engaging in these conversations?
		
01:07:01 --> 01:07:03
			Yeah, so da'wah, we have to remember,
		
01:07:04 --> 01:07:06
			people say sometimes I'm not an alim and
		
01:07:06 --> 01:07:06
			just a da'i.
		
01:07:07 --> 01:07:08
			But that's also a claim.
		
01:07:08 --> 01:07:10
			We have to be careful about claims.
		
01:07:10 --> 01:07:12
			So you can be a da'i, but
		
01:07:12 --> 01:07:15
			you have to know that when you say
		
01:07:15 --> 01:07:17
			you're a da'i, you're really taking one
		
01:07:17 --> 01:07:18
			of the titles of the Prophet ﷺ.
		
01:07:19 --> 01:07:24
			Because وَدَاعِيًا إِلَىٰهِ بِإِذْنِي وَسِرَاجًا مُنْيُرًا And of
		
01:07:24 --> 01:07:25
			course he's the da'i par excellence.
		
01:07:25 --> 01:07:28
			And he's a radiating lamp, right?
		
01:07:28 --> 01:07:32
			So we shouldn't minimize the du'at, the
		
01:07:32 --> 01:07:33
			da'wah.
		
01:07:33 --> 01:07:33
			It's very important.
		
01:07:34 --> 01:07:35
			We can make or break someone's life by
		
01:07:35 --> 01:07:36
			what we say.
		
01:07:37 --> 01:07:40
			You know, it's really kind of dangerous.
		
01:07:40 --> 01:07:43
			So we have to really have the welfare
		
01:07:43 --> 01:07:45
			of people, a good opinion of people.
		
01:07:47 --> 01:07:48
			We have concern for them.
		
01:07:49 --> 01:07:51
			And so, learning the prophetic ethos.
		
01:07:52 --> 01:07:52
			This is important.
		
01:07:52 --> 01:07:54
			You have to be grounded in the sunnah.
		
01:07:54 --> 01:07:55
			We have to learn the sunnah.
		
01:07:56 --> 01:07:57
			How did the Prophet interact?
		
01:07:57 --> 01:08:00
			And sometimes, da'wah, da'wah is in
		
01:08:00 --> 01:08:01
			different forms, right?
		
01:08:01 --> 01:08:03
			So for some people, it's speaking.
		
01:08:03 --> 01:08:06
			For other people, it's, you know, a smile.
		
01:08:07 --> 01:08:08
			Because a smile is sunnah.
		
01:08:09 --> 01:08:09
			Right?
		
01:08:09 --> 01:08:11
			So some people, you know, they can't articulate
		
01:08:11 --> 01:08:12
			very well.
		
01:08:13 --> 01:08:16
			So, they actually do more harm when they
		
01:08:16 --> 01:08:18
			try to make verbal da'wah.
		
01:08:18 --> 01:08:19
			Right?
		
01:08:19 --> 01:08:21
			So maybe just good character.
		
01:08:22 --> 01:08:23
			All of these types of things.
		
01:08:24 --> 01:08:26
			You know, having adab with people.
		
01:08:27 --> 01:08:27
			You know.
		
01:08:29 --> 01:08:31
			You know, like when you're on a train
		
01:08:31 --> 01:08:33
			or something and a woman comes, you offer.
		
01:08:33 --> 01:08:34
			Well, nowadays, there's a lot of feminists.
		
01:08:35 --> 01:08:37
			they actually might be offended if you offer
		
01:08:37 --> 01:08:37
			your seat.
		
01:08:37 --> 01:08:38
			I don't need your seat.
		
01:08:39 --> 01:08:40
			Do I look weak to you?
		
01:08:43 --> 01:08:45
			But to have, it's good to have that.
		
01:08:45 --> 01:08:47
			I remember when I was an undergrad in
		
01:08:47 --> 01:08:51
			college, our professor was an old lady, accounting
		
01:08:51 --> 01:08:51
			professor.
		
01:08:52 --> 01:08:53
			And we had a meeting in the office
		
01:08:53 --> 01:08:55
			and there was a few, a few limited
		
01:08:55 --> 01:08:55
			chairs.
		
01:08:56 --> 01:08:57
			And so, a female student came in and
		
01:08:57 --> 01:08:58
			I gave her my chair.
		
01:08:58 --> 01:09:00
			And this is back in the 90s.
		
01:09:00 --> 01:09:03
			And the professor said, chivalry is not dead.
		
01:09:06 --> 01:09:07
			You know.
		
01:09:07 --> 01:09:11
			So, on that point now, I think, often
		
01:09:11 --> 01:09:13
			when we talk about da'wah, we focus
		
01:09:13 --> 01:09:13
			on arguments.
		
01:09:14 --> 01:09:16
			We focus on, you know, having good akhlaq
		
01:09:16 --> 01:09:17
			and all of that.
		
01:09:17 --> 01:09:20
			But ultimately, it all comes down to whether
		
01:09:20 --> 01:09:22
			Allah gives hidayah to the person.
		
01:09:22 --> 01:09:22
			Yeah.
		
01:09:22 --> 01:09:23
			Guidance.
		
01:09:23 --> 01:09:25
			And that is something that's beyond our control.
		
01:09:26 --> 01:09:29
			لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَكِنَّ اللَّهِ يَهْدِي مَا يَشَىٰءُ
		
01:09:31 --> 01:09:35
			إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتِ And according to
		
01:09:35 --> 01:09:37
			the ulema, this is about Abu Talib, that
		
01:09:37 --> 01:09:38
			you can't guide.
		
01:09:39 --> 01:09:42
			All whom you love, Allah guides.
		
01:09:42 --> 01:09:44
			Ultimately, Allah is Al-Hadi.
		
01:09:44 --> 01:09:46
			He is the guide in the ultimate sense.
		
01:09:47 --> 01:09:47
			Yeah.
		
01:09:48 --> 01:09:50
			So, you know, we do the best we
		
01:09:50 --> 01:09:50
			can.
		
01:09:51 --> 01:09:51
			You know.
		
01:09:52 --> 01:09:54
			But ultimately, we put our tawakkul in Allah
		
01:09:54 --> 01:09:54
			SWT.
		
01:09:54 --> 01:09:57
			فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ When you've made
		
01:09:57 --> 01:10:00
			your decision, when you've made your preparations, when
		
01:10:00 --> 01:10:02
			you've done your homework, then you trust in
		
01:10:02 --> 01:10:03
			Allah SWT.
		
01:10:03 --> 01:10:06
			And so, just changing gears a little bit,
		
01:10:06 --> 01:10:08
			there's this common notion against the Qur'an
		
01:10:08 --> 01:10:12
			that the Qur'an has nasq, it has
		
01:10:12 --> 01:10:13
			abrogation.
		
01:10:13 --> 01:10:16
			And there's a claim that that the god
		
01:10:16 --> 01:10:18
			of Islam is changing his mind.
		
01:10:18 --> 01:10:20
			And he's trying to get closer and closer
		
01:10:20 --> 01:10:20
			to the truth.
		
01:10:21 --> 01:10:22
			And so he changes the rulings.
		
01:10:23 --> 01:10:27
			This is a common polemic, especially amongst Christians
		
01:10:27 --> 01:10:29
			today against Islam.
		
01:10:29 --> 01:10:30
			You know, it's interesting you say that.
		
01:10:30 --> 01:10:36
			There was a Muslim couple, older parents, who
		
01:10:36 --> 01:10:37
			contacted me in tears.
		
01:10:37 --> 01:10:39
			And they said, our daughter has left Islam.
		
01:10:41 --> 01:10:43
			And how can you help us?
		
01:10:43 --> 01:10:43
			And I said, yeah.
		
01:10:43 --> 01:10:44
			Can I talk to her?
		
01:10:45 --> 01:10:47
			And usually when this happens, this happens to
		
01:10:47 --> 01:10:48
			me quite a lot.
		
01:10:48 --> 01:10:49
			I'll ask, can I talk to the person,
		
01:10:50 --> 01:10:51
			the child who left?
		
01:10:51 --> 01:10:53
			And they'll say, the child doesn't want to
		
01:10:53 --> 01:10:53
			talk to you.
		
01:10:54 --> 01:10:56
			But this time she said, yes, I want
		
01:10:56 --> 01:10:56
			to talk to him.
		
01:10:56 --> 01:10:56
			So, okay.
		
01:10:57 --> 01:10:58
			So, I'm talking to her.
		
01:10:58 --> 01:10:59
			She's a college student.
		
01:10:59 --> 01:11:01
			And so I said, well, what happened?
		
01:11:01 --> 01:11:05
			And she said, this whole idea of naskh,
		
01:11:06 --> 01:11:07
			abrogation, right?
		
01:11:07 --> 01:11:11
			You know, this ayah abrogates this other ayah.
		
01:11:11 --> 01:11:15
			مَن نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْدِ بِخَيْرٍ
		
01:11:15 --> 01:11:18
			مِنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ
		
01:11:18 --> 01:11:20
			كُلِّ شَيْءٍ قَدِيرٍ And the answer is right
		
01:11:20 --> 01:11:21
			there at the end of the ayah.
		
01:11:21 --> 01:11:22
			Can you translate it?
		
01:11:22 --> 01:11:24
			Yeah, so, none of our revelations do we
		
01:11:24 --> 01:11:26
			cause to be abrogated or cause to be
		
01:11:26 --> 01:11:30
			forgotten except that we bring something similar or
		
01:11:30 --> 01:11:30
			better.
		
01:11:30 --> 01:11:32
			Don't you know Allah has power over all
		
01:11:32 --> 01:11:33
			things.
		
01:11:33 --> 01:11:35
			And so the wisdom of naskh, and according
		
01:11:35 --> 01:11:39
			to Suyuti, 19, 20, 21 verses are abrogated
		
01:11:39 --> 01:11:41
			in the Quran by other verses in the
		
01:11:41 --> 01:11:41
			Quran.
		
01:11:42 --> 01:11:44
			And the abrogation is only in the outward
		
01:11:44 --> 01:11:45
			hukm of the ayah.
		
01:11:46 --> 01:11:46
			Right?
		
01:11:47 --> 01:11:48
			And verses in the Quran have different layers
		
01:11:48 --> 01:11:49
			of meaning.
		
01:11:50 --> 01:11:51
			But this is only in the exoteric sort
		
01:11:51 --> 01:11:52
			of dahiri meaning.
		
01:11:53 --> 01:11:55
			But the esoteric meanings are always valid.
		
01:11:56 --> 01:12:01
			So for example, the verse, don't come to
		
01:12:01 --> 01:12:04
			the prayer وَأَنْتُمْ سُكَارًا لَا تَقَرُّوا السَّلَاءُ وَأَنْتُمْ
		
01:12:04 --> 01:12:07
			سُكَارًا Don't approach the prayer while you're intoxicated.
		
01:12:07 --> 01:12:09
			So this verse is abrogated by the verse
		
01:12:09 --> 01:12:14
			in Al-Ma'idah فَجْتَنِبُوهَا Like, shun alcohol
		
01:12:14 --> 01:12:14
			completely.
		
01:12:15 --> 01:12:16
			Okay?
		
01:12:16 --> 01:12:19
			So the outward meaning of that has been
		
01:12:19 --> 01:12:19
			abrogated.
		
01:12:20 --> 01:12:20
			Why?
		
01:12:20 --> 01:12:21
			What's the wisdom of this?
		
01:12:21 --> 01:12:23
			Because the Quran is training an ummah.
		
01:12:24 --> 01:12:27
			There's a great wisdom in what's known as
		
01:12:27 --> 01:12:30
			gradualism or gradually implementing the sharia.
		
01:12:31 --> 01:12:31
			Okay?
		
01:12:31 --> 01:12:33
			So Allah subhanahu wa ta'ala is training
		
01:12:33 --> 01:12:33
			this ummah.
		
01:12:34 --> 01:12:36
			Our mother Aisha said that in Mecca, if
		
01:12:36 --> 01:12:40
			alcohol and fornication was immediately outlawed by the
		
01:12:40 --> 01:12:41
			Quran, very few would have become Muslim.
		
01:12:42 --> 01:12:44
			Because the spirit has to be willing.
		
01:12:45 --> 01:12:48
			And so she said to me, I can't
		
01:12:48 --> 01:12:51
			understand why God would change his mind.
		
01:12:51 --> 01:12:53
			I said, God's not changing his mind.
		
01:12:53 --> 01:12:55
			God is training an ummah.
		
01:12:55 --> 01:12:57
			Because the Quran is written for human beings.
		
01:12:57 --> 01:12:58
			The Quran is not...
		
01:12:58 --> 01:12:59
			God did not write the Quran for himself.
		
01:13:00 --> 01:13:02
			The Quran is not for animals, not for
		
01:13:02 --> 01:13:02
			angels.
		
01:13:03 --> 01:13:04
			The Quran is for jinn and ints.
		
01:13:05 --> 01:13:05
			Right?
		
01:13:05 --> 01:13:08
			And so the Quran speaks to our nature.
		
01:13:09 --> 01:13:10
			And that's why like in the Quran, Allah
		
01:13:10 --> 01:13:13
			even uses expressions that we understand.
		
01:13:13 --> 01:13:14
			Like, tulu or shams.
		
01:13:14 --> 01:13:16
			We know the sun doesn't actually rise.
		
01:13:17 --> 01:13:17
			Right?
		
01:13:17 --> 01:13:19
			It's the rotation of the earth.
		
01:13:19 --> 01:13:21
			From our perspective.
		
01:13:21 --> 01:13:22
			Yeah, exactly.
		
01:13:22 --> 01:13:24
			But he uses that expression because that's what
		
01:13:24 --> 01:13:25
			appears to us from our perspective.
		
01:13:26 --> 01:13:29
			Even the weatherman will say, sunrise tomorrow.
		
01:13:30 --> 01:13:30
			Right?
		
01:13:30 --> 01:13:31
			That's how people talk.
		
01:13:31 --> 01:13:31
			Right?
		
01:13:33 --> 01:13:34
			And so...
		
01:13:34 --> 01:13:35
			And she said, no, God is not changing
		
01:13:35 --> 01:13:36
			his mind.
		
01:13:36 --> 01:13:36
			And explained...
		
01:13:37 --> 01:13:39
			So I said to her, I said, so
		
01:13:39 --> 01:13:40
			you're a Christian now?
		
01:13:40 --> 01:13:41
			And she said, yes.
		
01:13:41 --> 01:13:44
			And I said to her, so you can
		
01:13:44 --> 01:13:44
			eat pork?
		
01:13:45 --> 01:13:46
			And she said, yeah.
		
01:13:47 --> 01:13:50
			And I said, but Leviticus chapter 3 says,
		
01:13:50 --> 01:13:53
			you shall not eat the flesh of swine.
		
01:13:54 --> 01:13:55
			And then she said, oh, but you don't
		
01:13:55 --> 01:13:56
			understand.
		
01:13:56 --> 01:13:58
			There's this New Testament.
		
01:13:58 --> 01:14:01
			And this New Testament, what it does is,
		
01:14:01 --> 01:14:02
			it replaces the old...
		
01:14:02 --> 01:14:04
			I said, what do you mean replace?
		
01:14:05 --> 01:14:06
			And she said, it replaces.
		
01:14:06 --> 01:14:07
			You mean it abrogates it?
		
01:14:07 --> 01:14:09
			And she just had a moment of clarity.
		
01:14:09 --> 01:14:10
			Like, oh my God.
		
01:14:10 --> 01:14:11
			You're right.
		
01:14:12 --> 01:14:16
			So in Christianity, abrogation is much more pronounced.
		
01:14:17 --> 01:14:19
			Most of the ahkam in the Torah are
		
01:14:19 --> 01:14:21
			mansukh.
		
01:14:21 --> 01:14:22
			Most of them.
		
01:14:22 --> 01:14:23
			Abrogated.
		
01:14:23 --> 01:14:23
			Yeah.
		
01:14:24 --> 01:14:26
			And so that's something that is very much
		
01:14:26 --> 01:14:28
			a basis of Christianity.
		
01:14:28 --> 01:14:29
			Right?
		
01:14:29 --> 01:14:31
			And I would say it's over-abrogated.
		
01:14:32 --> 01:14:32
			Right?
		
01:14:32 --> 01:14:34
			But the Quran has a bit of abrogation
		
01:14:34 --> 01:14:36
			because it's revealed piecemeal.
		
01:14:36 --> 01:14:38
			That's what a tenzil is.
		
01:14:38 --> 01:14:41
			Tenzil means something that comes down from time
		
01:14:41 --> 01:14:42
			to time.
		
01:14:42 --> 01:14:43
			Right?
		
01:14:44 --> 01:14:45
			So there's an inzal.
		
01:14:46 --> 01:14:47
			Inna anzalnahu.
		
01:14:47 --> 01:14:47
			Inzalnahu.
		
01:14:47 --> 01:14:50
			Inzal is the entire Quran coming down from
		
01:14:50 --> 01:14:52
			the lawh to the samau dunya and laylatul
		
01:14:52 --> 01:14:52
			qadr.
		
01:14:53 --> 01:14:55
			But then there's a tenzil.
		
01:14:56 --> 01:14:57
			So there's piecemeal.
		
01:14:58 --> 01:14:58
			Five verses.
		
01:14:59 --> 01:14:59
			Six verses.
		
01:15:00 --> 01:15:01
			Eight verses.
		
01:15:01 --> 01:15:02
			Over 23 years.
		
01:15:03 --> 01:15:03
			Inshallah.
		
01:15:04 --> 01:15:06
			We'll take questions from the audience now.
		
01:15:06 --> 01:15:07
			Yes, brother.
		
01:15:09 --> 01:15:12
			Yes, you can just...
		
01:15:12 --> 01:15:12
			Yeah.
		
01:15:13 --> 01:15:14
			We'll bring you the microphone.
		
01:15:25 --> 01:15:26
			Assalamu alaikum.
		
01:15:27 --> 01:15:27
			Wa alaikum salam.
		
01:15:29 --> 01:15:32
			So I apologize I was late to the
		
01:15:32 --> 01:15:34
			talk but I was listening to you guys
		
01:15:34 --> 01:15:36
			trying to listen on the live stream.
		
01:15:37 --> 01:15:39
			And I believe you began the talk with
		
01:15:39 --> 01:15:44
			how philosophy creeps into the religion or can
		
01:15:44 --> 01:15:46
			creep into the religion or how certain ideas
		
01:15:46 --> 01:15:50
			have consequences and how I think Nietzsche saw
		
01:15:50 --> 01:15:54
			things based on the philosophy of his day
		
01:15:55 --> 01:15:58
			and as a parent, I see my kids
		
01:15:58 --> 01:16:01
			sometimes they'll have a philosophical statement that they
		
01:16:01 --> 01:16:03
			make or they're following some idea and I'm
		
01:16:03 --> 01:16:06
			thinking, oh, I think that's bad aqidah but
		
01:16:06 --> 01:16:06
			I don't know.
		
01:16:06 --> 01:16:08
			But I think it's creeping into their lives
		
01:16:08 --> 01:16:13
			and it might blow up later or it
		
01:16:13 --> 01:16:15
			might be a problem later.
		
01:16:16 --> 01:16:18
			Do you have some guidance on how to
		
01:16:18 --> 01:16:22
			avoid those traps which seem to be just
		
01:16:22 --> 01:16:25
			popping up everywhere even amongst Muslims?
		
01:16:26 --> 01:16:28
			The thing is, these ideas come from their
		
01:16:28 --> 01:16:31
			friends, they come from Muslims.
		
01:16:33 --> 01:16:34
			Yeah.
		
01:16:35 --> 01:16:38
			This is a very interesting question that earlier
		
01:16:38 --> 01:16:39
			in the day we were actually discussing.
		
01:16:40 --> 01:16:43
			This idea that in economics they say that
		
01:16:43 --> 01:16:46
			trickle-down economics doesn't work but that trickle
		
01:16:46 --> 01:16:47
			-down philosophy works.
		
01:16:47 --> 01:16:50
			So that the elites that have a philosophy,
		
01:16:50 --> 01:16:55
			the academic institutions and then the schools and
		
01:16:55 --> 01:16:57
			media and so forth, these ideas trickle-down.
		
01:16:57 --> 01:17:00
			These philosophical ideas trickle-down into these short
		
01:17:00 --> 01:17:02
			puns and these short statements.
		
01:17:03 --> 01:17:04
			Like what goes around comes around.
		
01:17:06 --> 01:17:09
			And so now what's happened particularly now on
		
01:17:09 --> 01:17:12
			social media through TikTok and Instagram, you have
		
01:17:12 --> 01:17:14
			these nice slogans that come out which may
		
01:17:14 --> 01:17:18
			seem innocent but behind it is an entire
		
01:17:18 --> 01:17:22
			metaphysical, philosophical meaning in which the child now
		
01:17:22 --> 01:17:23
			embodies.
		
01:17:24 --> 01:17:28
			Sometimes it's comedy but the nature of these
		
01:17:28 --> 01:17:30
			ideas given that the society we're in, these
		
01:17:30 --> 01:17:34
			new slogans will continue to be created and
		
01:17:34 --> 01:17:36
			children will begin to embody these.
		
01:17:37 --> 01:17:38
			And I have a professor of mine who
		
01:17:38 --> 01:17:41
			just recently came to the US not too
		
01:17:41 --> 01:17:44
			long ago but having seen his children go
		
01:17:44 --> 01:17:47
			through the educational system and hearing these short
		
01:17:47 --> 01:17:50
			phrases that his daughter was uttering, he actually
		
01:17:50 --> 01:17:52
			decided that I'm actually going to move back
		
01:17:52 --> 01:17:54
			to where I came because I could see
		
01:17:54 --> 01:17:56
			where these ideas were going because at this
		
01:17:56 --> 01:17:59
			age they may sit for a little bit
		
01:17:59 --> 01:18:02
			but with time it turns into an entire
		
01:18:02 --> 01:18:02
			project.
		
01:18:03 --> 01:18:06
			So philosophy is something that our teachers say
		
01:18:06 --> 01:18:09
			is something that not everybody should study but
		
01:18:09 --> 01:18:11
			the ones who do study should recognize that
		
01:18:11 --> 01:18:13
			these things are all over society.
		
01:18:14 --> 01:18:17
			These are the poets, these are the people
		
01:18:17 --> 01:18:20
			controlling media and if you read this new
		
01:18:20 --> 01:18:23
			book by Jonathan Haidt called The Anxious Generation,
		
01:18:24 --> 01:18:26
			it's a bestseller right now in which the
		
01:18:26 --> 01:18:29
			sociologist looks at what are the issues facing
		
01:18:29 --> 01:18:33
			children today and the problem he identified is
		
01:18:33 --> 01:18:37
			that parents are putting a massive responsibility on
		
01:18:37 --> 01:18:40
			monitoring their children's physical interactions but a complete
		
01:18:40 --> 01:18:42
			neglect of their virtual interactions.
		
01:18:43 --> 01:18:46
			And he's saying the entire brainwashing and rewiring
		
01:18:46 --> 01:18:48
			is happening through the virtual world.
		
01:18:49 --> 01:18:51
			As we mentioned earlier, the TikTok, the 30
		
01:18:51 --> 01:18:54
			second rewiring that it's a shock that some
		
01:18:54 --> 01:18:57
			of these students can even read for more
		
01:18:57 --> 01:18:59
			than 10-15 minutes given the rewiring that's
		
01:18:59 --> 01:19:00
			going on.
		
01:19:01 --> 01:19:03
			And so as Muslims, for us, maybe some
		
01:19:03 --> 01:19:05
			of these ideas they may not appear to
		
01:19:05 --> 01:19:08
			be kufr inherently but if you push these
		
01:19:08 --> 01:19:12
			ideas to their logical end, that's essentially where
		
01:19:12 --> 01:19:15
			you'll arrive at because the religion of Islam
		
01:19:15 --> 01:19:17
			when pushed to its limit leads to shukr.
		
01:19:18 --> 01:19:20
			But all these ideologies, if you push them
		
01:19:20 --> 01:19:23
			to their limit, they usually arrive at pessimism,
		
01:19:23 --> 01:19:26
			hatred, and nihilism.
		
01:19:26 --> 01:19:28
			And this is clearly what we are seeing
		
01:19:28 --> 01:19:28
			today.
		
01:19:33 --> 01:19:34
			So how do we push back?
		
01:19:34 --> 01:19:36
			That's a question for Dr. Ali.
		
01:19:37 --> 01:19:38
			What's the solution?
		
01:19:41 --> 01:19:42
			You have the answer.
		
01:19:42 --> 01:19:48
			I think the nature of the nafs and
		
01:19:48 --> 01:19:50
			the nature of the soul is that no
		
01:19:50 --> 01:19:53
			matter how much corruption happens to it, no
		
01:19:53 --> 01:19:56
			matter how much indoctrination or schooling, whether it's
		
01:19:56 --> 01:19:58
			10 years, 12 years, 15 years, it can
		
01:19:58 --> 01:19:59
			always be rewired.
		
01:20:00 --> 01:20:02
			The brain can always be brought back because
		
01:20:02 --> 01:20:05
			that's how Allah SWT made the nafs and
		
01:20:05 --> 01:20:05
			the soul.
		
01:20:06 --> 01:20:07
			And so even if you have a child
		
01:20:07 --> 01:20:09
			who for 20 years went down a complete
		
01:20:09 --> 01:20:12
			rabbit hole of darkness, you can see that
		
01:20:12 --> 01:20:14
			if there's a jihad on nafs, a strong
		
01:20:14 --> 01:20:17
			inward battle, a focus on education, and a
		
01:20:17 --> 01:20:19
			focus on deen, you can see that they'll
		
01:20:19 --> 01:20:20
			escape it.
		
01:20:20 --> 01:20:22
			And the best modern example you'll see of
		
01:20:22 --> 01:20:25
			that is Malcolm X, rahimahullah, who had 20
		
01:20:25 --> 01:20:29
			years of just crime and was thrown in
		
01:20:29 --> 01:20:29
			jail.
		
01:20:30 --> 01:20:32
			But he really emphasized the importance of education,
		
01:20:33 --> 01:20:35
			the study of Islam, while he was in
		
01:20:35 --> 01:20:36
			prison.
		
01:20:36 --> 01:20:38
			So that by the time he got out,
		
01:20:38 --> 01:20:40
			he was able to rewire his brain to
		
01:20:40 --> 01:20:44
			what the Quranic worldview calls for.
		
01:20:45 --> 01:20:46
			So education is the key to getting out,
		
01:20:47 --> 01:20:49
			but also the bigger thing is that these
		
01:20:49 --> 01:20:52
			technologies are really a big obstacle and hurdle
		
01:20:52 --> 01:20:53
			right now in our children.
		
01:20:54 --> 01:20:56
			And if you speak to anybody right now
		
01:20:56 --> 01:20:59
			in Silicon Valley, anybody at Microsoft or Apple
		
01:20:59 --> 01:21:02
			who are building these technologies, even at OpenAI,
		
01:21:03 --> 01:21:04
			they'll be the first to tell you that
		
01:21:04 --> 01:21:06
			we would never let our children touch these
		
01:21:06 --> 01:21:06
			things.
		
01:21:07 --> 01:21:07
			Never.
		
01:21:08 --> 01:21:13
			And especially now with AI and ChatGPT, these
		
01:21:13 --> 01:21:15
			are models that if utilized correctly could bring
		
01:21:15 --> 01:21:17
			an immense amount of success even to the
		
01:21:17 --> 01:21:17
			youth.
		
01:21:18 --> 01:21:20
			But the problem is now that instead of
		
01:21:20 --> 01:21:22
			using it as a tool, they're using it
		
01:21:22 --> 01:21:22
			as the solution.
		
01:21:23 --> 01:21:26
			And so the decrease that we're seeing in
		
01:21:26 --> 01:21:32
			literacy amongst the new generation, all these problems
		
01:21:32 --> 01:21:33
			are together.
		
01:21:33 --> 01:21:36
			And the only way is through education, is
		
01:21:36 --> 01:21:39
			through tarbiyah, is through teaching proper aqidah, and
		
01:21:39 --> 01:21:43
			especially teaching the path of virtue that Islam
		
01:21:43 --> 01:21:45
			calls us towards, that the Qur'an calls
		
01:21:45 --> 01:21:45
			towards.
		
01:21:46 --> 01:21:47
			And with that, the brain could be rewired
		
01:21:47 --> 01:21:51
			and we can find success.
		
01:21:52 --> 01:21:52
			Allahu a'lam.
		
01:21:52 --> 01:21:53
			MashaAllah.
		
01:21:53 --> 01:21:55
			I would also just add to that.
		
01:21:56 --> 01:22:00
			Just, you know, as parents, you know, make
		
01:22:00 --> 01:22:03
			sure that our speech matches our actions.
		
01:22:04 --> 01:22:04
			Right?
		
01:22:04 --> 01:22:05
			This is very, very important.
		
01:22:05 --> 01:22:06
			This is what children remember.
		
01:22:07 --> 01:22:08
			Right?
		
01:22:08 --> 01:22:11
			And so the Prophet ﷺ, he said, Pray
		
01:22:11 --> 01:22:12
			as you saw me pray.
		
01:22:12 --> 01:22:14
			He could have explained everything.
		
01:22:15 --> 01:22:17
			You know, this is, you stand, then you
		
01:22:17 --> 01:22:19
			go to ruku, then you say this, and
		
01:22:19 --> 01:22:19
			then you come back.
		
01:22:19 --> 01:22:20
			He could have explained everything.
		
01:22:20 --> 01:22:22
			Just, as you've seen me pray, pray.
		
01:22:22 --> 01:22:24
			In other words, take me as an example.
		
01:22:25 --> 01:22:25
			Right?
		
01:22:26 --> 01:22:27
			And so this is very important.
		
01:22:27 --> 01:22:30
			This makes an indelible mark on children, is,
		
01:22:30 --> 01:22:33
			you know, the parents' attitude towards them.
		
01:22:33 --> 01:22:35
			Kids can spot hypocrisy very quickly.
		
01:22:36 --> 01:22:38
			And children also, they tend not to forget
		
01:22:38 --> 01:22:38
			things.
		
01:22:40 --> 01:22:42
			You might, you know, because, you know, they're
		
01:22:42 --> 01:22:43
			younger and they don't know really.
		
01:22:43 --> 01:22:44
			So you might do like a hundred great
		
01:22:44 --> 01:22:46
			things and that one time you lied or
		
01:22:46 --> 01:22:47
			something.
		
01:22:47 --> 01:22:48
			That's what they remember.
		
01:22:48 --> 01:22:48
			And you think, why?
		
01:22:49 --> 01:22:50
			I've done so many good things.
		
01:22:50 --> 01:22:51
			Well, that's a child.
		
01:22:51 --> 01:22:52
			That's what they're going to remember.
		
01:22:53 --> 01:22:55
			You know, and so, implementing the sunnah in
		
01:22:55 --> 01:22:56
			the household.
		
01:22:56 --> 01:22:58
			The Prophet ﷺ is a very transparent person.
		
01:22:59 --> 01:23:01
			He didn't have some shadow self.
		
01:23:01 --> 01:23:03
			We know everything about his life.
		
01:23:03 --> 01:23:04
			Everything's out in the open.
		
01:23:05 --> 01:23:05
			Right?
		
01:23:06 --> 01:23:08
			And so that's very important as well.
		
01:23:09 --> 01:23:11
			Is that, you know, Aristotle says that, that,
		
01:23:12 --> 01:23:14
			you know, his virtue theory is to find
		
01:23:14 --> 01:23:14
			the mean.
		
01:23:15 --> 01:23:15
			Right?
		
01:23:15 --> 01:23:20
			The golden mean between like foolhardiness and cowardice
		
01:23:20 --> 01:23:22
			is shaja'ah, is courage.
		
01:23:23 --> 01:23:23
			Right?
		
01:23:23 --> 01:23:25
			But he also said, you need some sort
		
01:23:25 --> 01:23:29
			of exemplar, some living moral exemplar who embodies
		
01:23:29 --> 01:23:30
			those virtues.
		
01:23:30 --> 01:23:32
			And that's the uswatun hasanah.
		
01:23:32 --> 01:23:35
			That's the Prophet ﷺ who has all of
		
01:23:35 --> 01:23:35
			these virtues.
		
01:23:37 --> 01:23:40
			And so, and so, we need to mirror
		
01:23:40 --> 01:23:43
			those virtues as parents for our children.
		
01:23:43 --> 01:23:45
			And that's the most powerful thing you can
		
01:23:45 --> 01:23:46
			do for your child.
		
01:23:47 --> 01:23:49
			You know, just be a good practicing Muslim.
		
01:23:50 --> 01:23:51
			That's it.
		
01:23:52 --> 01:23:54
			And I would just commend you, brother, that
		
01:23:54 --> 01:23:55
			you're able to make this observation.
		
01:23:56 --> 01:23:59
			Because just making that observation about these slogans
		
01:23:59 --> 01:24:01
			is step one.
		
01:24:01 --> 01:24:03
			And so arriving at step one, once we've
		
01:24:03 --> 01:24:05
			arrived at step one, it's a lot easier
		
01:24:05 --> 01:24:06
			to get to step two, which is the
		
01:24:06 --> 01:24:06
			treatment.
		
01:24:07 --> 01:24:09
			But if we haven't identified the problem, then
		
01:24:09 --> 01:24:10
			we couldn't even come up with a solution.
		
01:24:12 --> 01:24:14
			Do we have another question from the audience?
		
01:24:14 --> 01:24:16
			We'll take this one first and then the
		
01:24:16 --> 01:24:16
			one in the back.
		
01:24:17 --> 01:24:18
			Assalamu alaikum.
		
01:24:18 --> 01:24:19
			Walaikum assalam.
		
01:24:21 --> 01:24:23
			So you mentioned the crucifixion.
		
01:24:23 --> 01:24:26
			It seems like the, oh, I would like
		
01:24:26 --> 01:24:29
			to ask, what is the predominant opinion of
		
01:24:29 --> 01:24:31
			our ulama scholars about the crucifixion?
		
01:24:31 --> 01:24:33
			What happened to Isa alayhis salaam?
		
01:24:33 --> 01:24:37
			Because most Muslims, they say that Judas or
		
01:24:37 --> 01:24:40
			somebody looked like him and he died on
		
01:24:40 --> 01:24:40
			the cross.
		
01:24:41 --> 01:24:43
			But a few years ago, I heard the
		
01:24:43 --> 01:24:47
			opinion of Sheikh Ahmadinejad, rahmanallah, that he did
		
01:24:47 --> 01:24:48
			not die.
		
01:24:48 --> 01:24:50
			They thought he died, but they put him
		
01:24:50 --> 01:24:53
			in a tomb, which was a chamber, and
		
01:24:53 --> 01:24:54
			he woke up.
		
01:24:55 --> 01:24:56
			So what is your opinion?
		
01:24:56 --> 01:24:58
			Or what is the predominant opinion?
		
01:24:58 --> 01:25:00
			So, this is a good question.
		
01:25:00 --> 01:25:03
			There's no definitive response to your question.
		
01:25:03 --> 01:25:05
			There's nothing qata'i from the Prophet sallallahu
		
01:25:05 --> 01:25:06
			alayhi wa sallam or the Qur'an.
		
01:25:07 --> 01:25:09
			So the ulama, the exegists, the mufassireen of
		
01:25:09 --> 01:25:10
			the Qur'an, they have their different sort
		
01:25:10 --> 01:25:12
			of opinions on this.
		
01:25:12 --> 01:25:13
			Nobody knows for certain.
		
01:25:14 --> 01:25:16
			Probably the most common opinion is called the
		
01:25:16 --> 01:25:17
			substitution theory.
		
01:25:18 --> 01:25:21
			So they're trying to analyze, walakin shubia lahum.
		
01:25:21 --> 01:25:21
			What does that mean?
		
01:25:21 --> 01:25:22
			walakin shubia lahum.
		
01:25:23 --> 01:25:25
			He was made to appear so crucified.
		
01:25:25 --> 01:25:28
			It was made to appear so.
		
01:25:28 --> 01:25:31
			Imam Az-Zamakhshari says that the conceptual object
		
01:25:31 --> 01:25:33
			here is the crucifixion event.
		
01:25:34 --> 01:25:39
			That some crucifixion event happened where people believed
		
01:25:39 --> 01:25:40
			that Isa alayhis salaam was crucified.
		
01:25:41 --> 01:25:43
			The whole event was made dubious to them.
		
01:25:44 --> 01:25:44
			Okay.
		
01:25:45 --> 01:25:47
			wa ma qataluhu yaqinan They did not kill
		
01:25:47 --> 01:25:49
			him for sure.
		
01:25:49 --> 01:25:51
			This is qata'i in the Qur'an.
		
01:25:51 --> 01:25:52
			So what actually happened?
		
01:25:54 --> 01:25:58
			Supernatural identity transference is probably the most prevalent
		
01:25:58 --> 01:25:59
			theory.
		
01:25:59 --> 01:26:02
			That one of his disciples maybe volunteered and
		
01:26:02 --> 01:26:04
			then Allah subhana wa ta'ala cast the
		
01:26:04 --> 01:26:06
			likeness of Isa alayhis salaam upon him.
		
01:26:06 --> 01:26:10
			Or Judas Iscariot who apparently was a disciple
		
01:26:10 --> 01:26:11
			who betrayed him.
		
01:26:12 --> 01:26:13
			He was cast into the likeness of Jesus.
		
01:26:13 --> 01:26:15
			Imam al-Razi does not like this opinion
		
01:26:15 --> 01:26:18
			because it downplays the importance of our hawass,
		
01:26:18 --> 01:26:18
			our senses.
		
01:26:19 --> 01:26:21
			He doesn't like that for that reason.
		
01:26:21 --> 01:26:23
			We have to trust our senses to a
		
01:26:23 --> 01:26:23
			certain degree.
		
01:26:24 --> 01:26:25
			So other opinions are that he might have
		
01:26:25 --> 01:26:26
			been put on a cross.
		
01:26:27 --> 01:26:27
			Right.
		
01:26:27 --> 01:26:28
			But he survived.
		
01:26:28 --> 01:26:29
			That's called the swoon theory.
		
01:26:30 --> 01:26:31
			This is the opinion of Ahmadida rahimahullah.
		
01:26:32 --> 01:26:34
			And then in the tomb they revived him.
		
01:26:34 --> 01:26:39
			This is also the opinion of the Ahmadiyya.
		
01:26:39 --> 01:26:39
			Right.
		
01:26:39 --> 01:26:41
			The Qadianis.
		
01:26:41 --> 01:26:43
			He survived the crucifixion and then he moved
		
01:26:43 --> 01:26:44
			to India apparently.
		
01:26:45 --> 01:26:46
			And that's where he died as an old
		
01:26:46 --> 01:26:46
			man.
		
01:26:47 --> 01:26:47
			Yeah.
		
01:26:48 --> 01:26:50
			So that's another opinion.
		
01:26:50 --> 01:26:54
			So we don't know what could have happened.
		
01:26:55 --> 01:26:57
			It could have been something as simple as
		
01:26:57 --> 01:26:58
			just a mistaken identity.
		
01:27:00 --> 01:27:03
			So the name Jesus or Yeshua is probably
		
01:27:03 --> 01:27:07
			the fifth most common name amongst Jewish males
		
01:27:07 --> 01:27:08
			in Galilee at the time.
		
01:27:09 --> 01:27:12
			And we're told in the Gospels that the
		
01:27:12 --> 01:27:16
			governor of Judea Pontius Pilate the Roman governor
		
01:27:16 --> 01:27:19
			he had Jewish prisoners that he planned to
		
01:27:19 --> 01:27:21
			crucify on the Passover.
		
01:27:21 --> 01:27:24
			And one of them was named Jesus Barabbas.
		
01:27:25 --> 01:27:28
			Yeshua Bar Abba which means Jesus son of
		
01:27:28 --> 01:27:28
			the father.
		
01:27:29 --> 01:27:32
			In other words this is a insurrectionist.
		
01:27:32 --> 01:27:32
			Right.
		
01:27:33 --> 01:27:35
			So the Romans would have called him a
		
01:27:35 --> 01:27:36
			terrorist an insurrectionist.
		
01:27:36 --> 01:27:38
			The Jews would have considered him a freedom
		
01:27:38 --> 01:27:41
			fighter who seems to have claimed to be
		
01:27:41 --> 01:27:42
			the Messiah.
		
01:27:43 --> 01:27:43
			Right.
		
01:27:43 --> 01:27:45
			And so his name is Jesus.
		
01:27:45 --> 01:27:47
			His title is Messiah.
		
01:27:47 --> 01:27:50
			He's probably from Galilee or Nazareth because that's
		
01:27:50 --> 01:27:52
			the Galileans were known for you know zealotry
		
01:27:52 --> 01:27:53
			and things like that.
		
01:27:54 --> 01:27:56
			And so he might have been crucified and
		
01:27:56 --> 01:28:00
			then people thought that was Isa Alayhis Salaam.
		
01:28:00 --> 01:28:01
			I mean it could be something that simple.
		
01:28:02 --> 01:28:02
			Allahu Alim.
		
01:28:03 --> 01:28:05
			We don't have a definitive answer on this.
		
01:28:06 --> 01:28:07
			The brother in the back.
		
01:28:12 --> 01:28:13
			Thank you.
		
01:28:15 --> 01:28:19
			So your research has unveiled a lot obviously
		
01:28:19 --> 01:28:24
			just in terms of like taking away grounds
		
01:28:24 --> 01:28:28
			for the Gospels validity and we know obviously
		
01:28:28 --> 01:28:31
			followers of Isa Alayhis Salaam did not consider
		
01:28:31 --> 01:28:33
			him son of God so on and so
		
01:28:33 --> 01:28:33
			forth.
		
01:28:33 --> 01:28:35
			But one thing that I've always I'm always
		
01:28:35 --> 01:28:40
			curious about is the idea or not idea
		
01:28:40 --> 01:28:43
			it's fact from the Quran that the Jews
		
01:28:43 --> 01:28:45
			and the Christians should have recognized the Prophet
		
01:28:45 --> 01:28:47
			Isa Alayhis Salaam as their own son.
		
01:28:48 --> 01:28:52
			And we know from the stories of Sunayman
		
01:28:52 --> 01:28:55
			and Farsi that alludes to the fact that
		
01:28:55 --> 01:28:58
			they knew the time and place that the
		
01:28:58 --> 01:28:59
			Prophet Isa Alayhis Salaam was coming.
		
01:29:00 --> 01:29:03
			We don't necessarily see that in like the
		
01:29:03 --> 01:29:05
			archaeological evidence or I don't know if we
		
01:29:05 --> 01:29:05
			see that.
		
01:29:05 --> 01:29:08
			And so I'm curious as to what you've
		
01:29:08 --> 01:29:11
			uncovered in your research in terms of how
		
01:29:11 --> 01:29:13
			would the Jews and the Christians the real
		
01:29:13 --> 01:29:15
			Jews and Christians would have known the time
		
01:29:15 --> 01:29:17
			and place of the Prophet Isa Alayhis Salaam's
		
01:29:17 --> 01:29:17
			arrival.
		
01:29:18 --> 01:29:20
			Yeah, so there are indications in the books
		
01:29:20 --> 01:29:21
			of Ahlul Kitab.
		
01:29:21 --> 01:29:25
			And certainly from the Quran in Meccan Surah
		
01:29:25 --> 01:29:27
			Allah Subhanahu Wa Ta'ala He says in
		
01:29:27 --> 01:29:28
			Surah Shu'ara which is revealed in Mecca
		
01:29:29 --> 01:29:33
			وَلَمْ يَكُن لَهُمْ آيَةً أَن يَعْلَمَهُ أُولُمَٓاءُ بَنِ
		
01:29:33 --> 01:29:37
			إِسْرَائِيلٍ Is it not a sign for these
		
01:29:37 --> 01:29:41
			Mushrikeen in Mecca that Ulama, that scholars Jewish
		
01:29:41 --> 01:29:43
			scholars are believing in the Prophet Isa Alayhis
		
01:29:43 --> 01:29:43
			Salaam.
		
01:29:44 --> 01:29:48
			So the Quran here is just it's stating
		
01:29:48 --> 01:29:50
			a fact that was known at the time.
		
01:29:50 --> 01:29:51
			Right?
		
01:29:51 --> 01:29:52
			In other words, you know that there are
		
01:29:52 --> 01:29:57
			Jewish scholars probably in the north in Medina
		
01:29:57 --> 01:29:59
			which was called Yathrib but we call it
		
01:29:59 --> 01:30:02
			Medinatul Manawrah and in Khaybar in the north
		
01:30:02 --> 01:30:04
			and in Syria, the Levant, the Sham who
		
01:30:04 --> 01:30:05
			are hearing of a Prophet in Mecca and
		
01:30:05 --> 01:30:09
			the Meccans are hearing news of Jews, Jewish
		
01:30:09 --> 01:30:11
			Ulama, Rabbis converting to Islam.
		
01:30:12 --> 01:30:14
			So the Quran says and in Meccan Surah,
		
01:30:14 --> 01:30:17
			is it not a sign that Ulama, Rabbis
		
01:30:17 --> 01:30:20
			are converting, are believing in the Prophet Isa
		
01:30:20 --> 01:30:20
			Alayhis Salaam.
		
01:30:21 --> 01:30:22
			Is it not a sign for you, right?
		
01:30:22 --> 01:30:25
			So this is interesting, the Quran gives us
		
01:30:25 --> 01:30:27
			a little historical tidbit as to what's happening
		
01:30:27 --> 01:30:28
			during the Meccan period.
		
01:30:28 --> 01:30:30
			We're also told in Medina, a lot of
		
01:30:30 --> 01:30:34
			Jews did believe in him when he entered
		
01:30:34 --> 01:30:34
			Medina.
		
01:30:35 --> 01:30:37
			There are many conversions, in fact in Bukhari
		
01:30:37 --> 01:30:39
			we're told that Jews would come and sneeze
		
01:30:39 --> 01:30:41
			on purpose in his Majlis because they wanted
		
01:30:41 --> 01:30:44
			the Prophet to say, This is mentioned in
		
01:30:44 --> 01:30:47
			Sahih Bukhari because they believed him to be
		
01:30:47 --> 01:30:47
			a Prophet.
		
01:30:48 --> 01:30:51
			Now what does that mean, they believed him
		
01:30:51 --> 01:30:51
			to be a Prophet?
		
01:30:52 --> 01:30:54
			So some of them thought he was a
		
01:30:54 --> 01:30:56
			Prophet but he's not for the Bani Israel.
		
01:30:57 --> 01:30:59
			A true Prophet but not for Bani Israel.
		
01:31:00 --> 01:31:03
			So that's not a correct interpretation of his
		
01:31:03 --> 01:31:05
			message to the Prophet Alayhis Salaam.
		
01:31:05 --> 01:31:06
			When they would sneeze on purpose he would
		
01:31:06 --> 01:31:13
			say, May Allah guide you and correct your
		
01:31:13 --> 01:31:13
			understandings.
		
01:31:14 --> 01:31:19
			And so I think the quintessential passage in
		
01:31:19 --> 01:31:21
			the Hebrew Bible describing the Prophet is Isaiah
		
01:31:21 --> 01:31:22
			42.
		
01:31:22 --> 01:31:26
			Isaiah chapter 42, the entire chapter is a
		
01:31:26 --> 01:31:28
			perfect description of him and this is supported
		
01:31:28 --> 01:31:32
			by a Hadith in Bukhari's Adabul Mufrad, not
		
01:31:32 --> 01:31:35
			Sahih Bukhari it's his other book called Adabul
		
01:31:35 --> 01:31:35
			Mufrad.
		
01:31:36 --> 01:31:38
			He relates a Hadith, it's also mentioned in
		
01:31:38 --> 01:31:40
			Kitab al-Shifa of Qadi Iyad, I think
		
01:31:40 --> 01:31:42
			it's one of the first traditions he mentions
		
01:31:42 --> 01:31:44
			that a Tabi'i came to Abdullah ibn
		
01:31:44 --> 01:31:48
			Amr ibn al-As and asked him, where
		
01:31:48 --> 01:31:50
			is the description of the Prophet in the
		
01:31:50 --> 01:31:50
			Torah?
		
01:31:51 --> 01:31:52
			Or can you describe some of the Sifat
		
01:31:52 --> 01:31:54
			of the Prophet Alayhis Salaam in the Torah?
		
01:31:55 --> 01:31:58
			And clearly if you read that Hadith, he
		
01:31:58 --> 01:31:59
			is paraphrasing Isaiah 42.
		
01:32:00 --> 01:32:02
			It's very, very clear.
		
01:32:02 --> 01:32:05
			وَلَا سَخَابًا فِي الْأَسْوَاقِ He won't raise his
		
01:32:05 --> 01:32:06
			voice in the marketplace.
		
01:32:07 --> 01:32:09
			He's my Abd, he's my Rasul.
		
01:32:10 --> 01:32:14
			He's a Siraj, Munira, these types of things.
		
01:32:15 --> 01:32:17
			So clearly a paraphrase of Isaiah 42.
		
01:32:18 --> 01:32:19
			And so we do have records.
		
01:32:21 --> 01:32:23
			I mean, Jews and Christians have been converting
		
01:32:23 --> 01:32:26
			to Islam ever since the beginning of Islam.
		
01:32:27 --> 01:32:28
			You know, this is just a fact.
		
01:32:29 --> 01:32:34
			You have Rabbis like Nathaniel al-Fayoumi whose
		
01:32:34 --> 01:32:35
			family was from Egypt but he lived in
		
01:32:35 --> 01:32:36
			Yemen.
		
01:32:36 --> 01:32:37
			He wrote this book where he said, the
		
01:32:37 --> 01:32:39
			Prophet is a Nabi Amit.
		
01:32:40 --> 01:32:41
			That means a Nabi Sadiq.
		
01:32:41 --> 01:32:43
			A true Prophet.
		
01:32:43 --> 01:32:46
			But he's only for the Gentiles.
		
01:32:46 --> 01:32:47
			He's not for Bani Israel.
		
01:32:48 --> 01:32:49
			So they have this opinion.
		
01:32:50 --> 01:32:52
			And the reason he said that is because
		
01:32:52 --> 01:32:56
			they recognize the Prophet ﷺ was the greatest
		
01:32:56 --> 01:32:57
			monotheist who ever lived.
		
01:32:58 --> 01:33:00
			And for the Jews, monotheism is their claim
		
01:33:00 --> 01:33:01
			to fame.
		
01:33:02 --> 01:33:06
			And so it's kind of a conundrum for
		
01:33:06 --> 01:33:06
			them.
		
01:33:06 --> 01:33:09
			How is this man, who's not Jewish, how
		
01:33:09 --> 01:33:12
			did God give him such Tawfiq that he
		
01:33:12 --> 01:33:15
			did more for monotheism than all of our
		
01:33:15 --> 01:33:16
			Prophets put together?
		
01:33:17 --> 01:33:17
			Ajeeb.
		
01:33:18 --> 01:33:20
			So we can't just call him a liar.
		
01:33:22 --> 01:33:23
			Right?
		
01:33:23 --> 01:33:25
			Because he's a champion of Tawheed.
		
01:33:25 --> 01:33:28
			So okay, he is a true Prophet but
		
01:33:28 --> 01:33:30
			he made a mistake by saying that he
		
01:33:30 --> 01:33:32
			came for all of humanity.
		
01:33:32 --> 01:33:34
			So he made an error in judgment.
		
01:33:34 --> 01:33:37
			But they don't ascribe takdheeb or like intentional
		
01:33:37 --> 01:33:38
			fabrication.
		
01:33:38 --> 01:33:39
			Some of them do.
		
01:33:39 --> 01:33:42
			But that's if they do that, then the
		
01:33:42 --> 01:33:45
			question is why did Allah ﷻ allow him
		
01:33:45 --> 01:33:48
			to be this bulwark against idolatry?
		
01:33:50 --> 01:33:51
			It's ajeeb.
		
01:33:52 --> 01:33:54
			There's a kind of stuck in a conundrum.
		
01:33:55 --> 01:33:57
			I think we have a question here.
		
01:33:58 --> 01:33:59
			As-salamu alaykum.
		
01:34:02 --> 01:34:03
			I just had a, it's like stepping away
		
01:34:03 --> 01:34:06
			from Sayyidina Isa a.s. the chronology of
		
01:34:06 --> 01:34:07
			that.
		
01:34:07 --> 01:34:09
			I had a question about the story of
		
01:34:09 --> 01:34:11
			Iblis and Adam a.s. and how that
		
01:34:11 --> 01:34:12
			works.
		
01:34:12 --> 01:34:16
			So from my understanding the chronology is that
		
01:34:16 --> 01:34:21
			Allah created Adam a.s. and then all
		
01:34:21 --> 01:34:26
			of the like angels at that time were
		
01:34:26 --> 01:34:28
			told to bow down to him and Iblis
		
01:34:28 --> 01:34:30
			said no, I won't do that.
		
01:34:32 --> 01:34:37
			So and then Allah put Adam a.s.
		
01:34:37 --> 01:34:42
			in Jannah and then Iblis he told Adam
		
01:34:42 --> 01:34:44
			a lie while he was in Jannah causing
		
01:34:44 --> 01:34:46
			them both to go down to earth.
		
01:34:47 --> 01:34:49
			So I had a question about that part.
		
01:34:49 --> 01:34:52
			So how could Iblis who was a jinn
		
01:34:52 --> 01:34:54
			at that time, and we know jinn can't
		
01:34:54 --> 01:34:58
			go to heaven tell Adam a lie?
		
01:34:58 --> 01:34:59
			Jinn can go to heaven.
		
01:34:59 --> 01:35:00
			There's a believing jinn.
		
01:35:01 --> 01:35:02
			Disbelieving jinn.
		
01:35:02 --> 01:35:04
			Well, wasn't Iblis...
		
01:35:04 --> 01:35:05
			Disbelieving, yeah.
		
01:35:05 --> 01:35:06
			But just to clarify your statement.
		
01:35:07 --> 01:35:08
			Jinn in general is possible.
		
01:35:09 --> 01:35:11
			Yeah, so that's a good question.
		
01:35:11 --> 01:35:14
			So here, this question is actually raised by
		
01:35:14 --> 01:35:15
			the Mufassereen of the Qur'an.
		
01:35:16 --> 01:35:17
			And Imam al-Razi says in his tafsir
		
01:35:17 --> 01:35:20
			that there's an ikhtilaf about this Jannah.
		
01:35:21 --> 01:35:23
			Is it on earth or is it in
		
01:35:23 --> 01:35:24
			the samah?
		
01:35:24 --> 01:35:26
			So there's some ulama who say this Jannah
		
01:35:26 --> 01:35:28
			where Adam and Eve lived was actually on
		
01:35:28 --> 01:35:28
			earth.
		
01:35:29 --> 01:35:32
			This is not the jannat that the believers
		
01:35:32 --> 01:35:33
			will go to in the afterlife.
		
01:35:34 --> 01:35:35
			For this reason.
		
01:35:35 --> 01:35:36
			It's because...
		
01:35:36 --> 01:35:36
			...
		
01:35:36 --> 01:35:37
			...
		
01:35:38 --> 01:35:38
			...
		
01:35:39 --> 01:35:41
			Don't approach this tree.
		
01:35:41 --> 01:35:42
			That's a prohibition.
		
01:35:42 --> 01:35:45
			But in Jannah, in the afterlife there are
		
01:35:45 --> 01:35:46
			no prohibitions.
		
01:35:47 --> 01:35:49
			So the ulama who take this position they
		
01:35:49 --> 01:35:51
			say look, it's on earth somewhere.
		
01:35:51 --> 01:35:53
			Maybe between the tigers and Euphrates.
		
01:35:54 --> 01:35:56
			Because that's where it's in Genesis.
		
01:35:57 --> 01:35:58
			This is where...
		
01:35:58 --> 01:35:59
			It's called Gan Adn.
		
01:36:00 --> 01:36:02
			The garden of Eden.
		
01:36:02 --> 01:36:03
			In Iraq.
		
01:36:04 --> 01:36:06
			Between the tigers in Euphrates, right?
		
01:36:06 --> 01:36:12
			And then also, yeah, فَأَزَلَهُمَ الشَّيْطَانُ
		
01:36:12 --> 01:36:22
			عَنْهَا مِمَا كَانَ فِيهِ Right, that Shaytan caused
		
01:36:22 --> 01:36:23
			them to slip.
		
01:36:23 --> 01:36:25
			So this is another piece of evidence they
		
01:36:25 --> 01:36:26
			use, right?
		
01:36:26 --> 01:36:28
			What's Shaytan doing in Jannah?
		
01:36:28 --> 01:36:30
			Well, this is a Jannah that's on the
		
01:36:30 --> 01:36:30
			earth.
		
01:36:31 --> 01:36:33
			So at the end of the argument, Imam
		
01:36:33 --> 01:36:36
			Al-Razi says, both opinions are valid, we
		
01:36:36 --> 01:36:37
			shouldn't be categorical.
		
01:36:37 --> 01:36:39
			But it's an interesting point you're making.
		
01:36:41 --> 01:36:43
			Your brain is along the same lines as
		
01:36:43 --> 01:36:45
			the Mufassireen of the Quran who also had
		
01:36:46 --> 01:36:47
			those questions, right?
		
01:36:47 --> 01:36:49
			But then the next part of the ayah,
		
01:36:49 --> 01:36:52
			it says, إِهْبِتُوا مِنْهَا Right?
		
01:36:53 --> 01:36:58
			إِهْبِتُوا بَعْدَكُمْ لِبَعْدٍ الْعَدُودِ Like Hubut means to
		
01:36:58 --> 01:37:00
			come down, Hubut means to descend.
		
01:37:00 --> 01:37:02
			So they say, okay now, no, it's talking
		
01:37:02 --> 01:37:05
			about a celestial garden because it says descend.
		
01:37:05 --> 01:37:09
			However, in other ayat in the Quran, right?
		
01:37:11 --> 01:37:12
			إِهْبِتُوا مِنْهَا What is it?
		
01:37:12 --> 01:37:16
			Misran, go down to Misr, go to Egypt,
		
01:37:16 --> 01:37:18
			you know, to the Bani Israel, or go
		
01:37:18 --> 01:37:20
			to any city because the Jews, the Israelites
		
01:37:20 --> 01:37:23
			were complaining in the Sinai about not having
		
01:37:23 --> 01:37:25
			a diversity of food.
		
01:37:26 --> 01:37:28
			So Allah says, إِهْبِتْ He uses that verb.
		
01:37:29 --> 01:37:30
			So this does not mean to descend from
		
01:37:30 --> 01:37:31
			the heavens.
		
01:37:31 --> 01:37:33
			It means to go from a high land
		
01:37:33 --> 01:37:34
			to a low land.
		
01:37:35 --> 01:37:39
			Or إِهْبِتْ to Nuha alayhi salam, مِنْ سَلَامٍ
		
01:37:39 --> 01:37:40
			From the Ark, the Safina.
		
01:37:41 --> 01:37:43
			Disembark from the Ark.
		
01:37:43 --> 01:37:45
			That's all on earth.
		
01:37:45 --> 01:37:48
			So there's an Ikhtilaf about the location of
		
01:37:48 --> 01:37:48
			this Jannah.
		
01:37:51 --> 01:37:53
			So inshallah, we'll take one last question online.
		
01:37:55 --> 01:37:57
			So somebody said, Would it be a correct
		
01:37:57 --> 01:38:00
			argument against their claim by saying that neither
		
01:38:00 --> 01:38:03
			the Christians nor the Muslims believe that the
		
01:38:03 --> 01:38:06
			Injil is the Christian Bible as the Bible
		
01:38:06 --> 01:38:07
			is three things.
		
01:38:07 --> 01:38:10
			Two things which necessarily can't be revelation as
		
01:38:10 --> 01:38:12
			they are letters and things related to the
		
01:38:12 --> 01:38:13
			companions in Paul.
		
01:38:13 --> 01:38:15
			The third part of the Bible, the Gospels,
		
01:38:15 --> 01:38:18
			also does not fulfill the definition of revelation
		
01:38:18 --> 01:38:21
			as it is the recollection of so-called
		
01:38:21 --> 01:38:23
			eyewitnesses and not the words of God Himself.
		
01:38:26 --> 01:38:28
			So would it be a correct argument to
		
01:38:28 --> 01:38:30
			claim that neither the Christians nor the Muslims
		
01:38:30 --> 01:38:32
			believe that the Injil is the Christian Bible?
		
01:38:34 --> 01:38:36
			No, I mean the question is a little
		
01:38:36 --> 01:38:37
			bit incoherent.
		
01:38:37 --> 01:38:40
			It is the Christian, the New Testament is
		
01:38:40 --> 01:38:40
			the Christian.
		
01:38:40 --> 01:38:43
			In other words, I think what he's saying
		
01:38:43 --> 01:38:46
			is even according to the Christian's own standards,
		
01:38:46 --> 01:38:49
			what they called the New Testament cannot have
		
01:38:49 --> 01:38:52
			come from Jesus directly because it's comprised of
		
01:38:52 --> 01:38:54
			things related to Paul and so forth.
		
01:38:54 --> 01:38:56
			Yeah, so I would say that's...
		
01:38:56 --> 01:38:58
			Yeah, I mean if you look at a
		
01:38:58 --> 01:39:01
			red letter Bible, some Bibles have, they're called
		
01:39:01 --> 01:39:03
			red letter Bibles, which basically means all the
		
01:39:03 --> 01:39:04
			words of Jesus are in red.
		
01:39:05 --> 01:39:06
			And you just forget about the Old Testament.
		
01:39:06 --> 01:39:07
			Look at the 27 books of the New
		
01:39:07 --> 01:39:08
			Testament.
		
01:39:09 --> 01:39:11
			What percentage of those words are in red?
		
01:39:12 --> 01:39:13
			I don't know, 1%?
		
01:39:13 --> 01:39:14
			Less than that maybe?
		
01:39:15 --> 01:39:17
			So the vast majority of what's written in
		
01:39:17 --> 01:39:19
			the New Testament are not the words of
		
01:39:19 --> 01:39:21
			Isa, right?
		
01:39:22 --> 01:39:25
			Yeah, the principal author of the New Testament
		
01:39:25 --> 01:39:26
			is Paul of Tarsus.
		
01:39:26 --> 01:39:28
			13 of the 27 books, more than half
		
01:39:28 --> 01:39:29
			are attributed to him.
		
01:39:30 --> 01:39:33
			And Paul is a self-proclaimed disciple or
		
01:39:33 --> 01:39:34
			apostle of Jesus.
		
01:39:34 --> 01:39:36
			He's not an eyewitness to Jesus.
		
01:39:36 --> 01:39:38
			He claims I've had a revelation of Jesus,
		
01:39:38 --> 01:39:40
			but this revelation puts him in the conflict
		
01:39:40 --> 01:39:41
			with actual disciples.
		
01:39:41 --> 01:39:45
			So we have to question that revelation.
		
01:39:45 --> 01:39:47
			It comes down to whose revelation are you
		
01:39:47 --> 01:39:48
			going to believe?
		
01:39:48 --> 01:39:49
			Paul or the Prophet, sallallahu alayhi wa sallam?
		
01:39:50 --> 01:39:52
			And the revelation of the Prophet, sallallahu alayhi
		
01:39:52 --> 01:39:54
			wa sallam, according to most historians, is in
		
01:39:54 --> 01:39:58
			line with the original preachings of James, who
		
01:39:58 --> 01:40:00
			is a successor of Jesus, peace be upon
		
01:40:00 --> 01:40:01
			him.
		
01:40:02 --> 01:40:03
			Jazakallah khair.
		
01:40:03 --> 01:40:04
			We will end with that.
		
01:40:05 --> 01:40:07
			We thank Dr. Ali for his time and
		
01:40:07 --> 01:40:09
			for his khidmah.
		
01:40:10 --> 01:40:13
			And so, inshallah, we will have more talks
		
01:40:13 --> 01:40:14
			like this in the future.
		
01:40:16 --> 01:40:18
			And inshallah, more discussions with Dr. Ali.
		
01:40:18 --> 01:40:19
			So with that, we will conclude.