Ali Ataie – Finding Muhammad (peace be upon him) in the Bible

Ali Ataie
AI: Summary ©
The speakers discuss various prophecy and poetry in the Bible, including the importance of "will" in paraphrasing and the use of the Holy Spirit in paraphrasing. They provide examples and background information on various versions of the Bible and discuss the meaning of "will" in paraphrasing and paraphrasing paraphrases.
AI: Transcript ©
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And welcome to,

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another,

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Zaytuna lecture.

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We often find that we start late and,

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people

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usually describe it as being,

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Islamic time. And I'd like to make a

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correction.

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It's Muslim time versus Islamic time.

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Islamic time is precise

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and being always on time. Muslim time is

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like peoples of color time. So when you

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are invited at 6,

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you know, that's actually the invitations for you

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to show up at 9 and InshaAllah, you'll

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eat at 10.

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Right. So,

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this is just to get us on, the

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right footing.

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This is an exciting lecture that we have,

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finding the prophet Muhammad sallallahu alaihi wasallam

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in the bible. An

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inquiry into Surah 7157,

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1 58,

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verses.

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We're really,

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honored to have such a wide breadth of,

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specialties and expertise,

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among our Zaytuna faculty.

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Doctor. Ali Ata'i is definitely one of our

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beloved faculty in here. He has been involved

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in interfaith activities for over 20 years.

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He spent some time in Yemen studying Arabic

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and Islamic theology.

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We ask Allah Subhanahu Wa Ta'ala,

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to alleviate the suffering and pain,

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on the people of Yemen,

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considering how beautiful the country and the people

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are. And we also ask Allah Subhanahu Wa

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Ta'ala to alleviate

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the suffering of people in Syria,

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as well. And we could go through other,

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countries as well. But,

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he's been to see he's been to Yemen

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and studying

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Arabic and Islamic theology.

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Doctor. Ata, he holds a PhD in Islamic

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studies from the Graduate Theological Union

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and an MA degree in biblical studies,

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from the Pacific School of Religion in Berkeley.

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Just for point of reference,

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Daytona College purchased this building,

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from the Pacific School of Religion, which is

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our partner

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institution at GTU across the street.

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Doctor.

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Degree in, in biblical studies,

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he was the first Muslim seminarian

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in the over 150

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years of history of the

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Muslim

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DNA field. So he's definitely

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outside,

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the Muslim DNA field. So he's definitely outside

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of the Muslim DNA fields. Again, for those

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who don't know, Muslims usually studies 2 2

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majors.

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We have Muslim MDs and Muslim engineers.

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So definitely he went even beyond,

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intellectual genetic mutation

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to

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explore areas that are

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considerably outside the fields

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of Muslim majors.

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He is certified in Arabic,

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Hebrew,

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and biblical Greek

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and is fluent in Farsi.

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Here's an important description for, Ali

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Atai. He describes himself as an Iranian Sunni

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who reads Hebrew

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and loves chicken tikka masala.

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So without all fur without further ado,

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We welcome doctor Ali Atai to the stage.

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So I'm not doctor Ali Atayee,

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but, I'll be doing the opening recitation, Inshallah.

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And to those who follow the messenger,

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the unleaded prophet whom they find mentioned in

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their Torah and gospel.

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He enjoins them to do good and to

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forbid evil

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and makes lawful to them the good things

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and unlawful the impure things

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and he relieves them of their heavy burden

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and shackles that were upon them.

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Thus those who believe in him and who

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honor and support him

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and follow the light which has been sent

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down with him,

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those are the prosperous.

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Say, oh people,

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I am Allah's messenger to you all,

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He to whom belongs the dominion of the

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heavens and the earth.

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There is no God but he. He gives

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life and causes to die.

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So believe in Allah and his messenger,

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the unlettered prophet who believes in Allah and

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his words,

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and follow him that perchance you may be

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well guided.

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This is the first time I'm using technology.

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So if you know, my students know

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me. This is, inshallah will be okay. I'm

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kind of a techno, peasant.

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So we'll see how it goes. Inshallah.

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We are gonna take a break, obviously, for

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a Maghrib prayer at 8 o'clock.

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Now before we look at actual verses from

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the biblical text,

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we have to,

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set the table as it were with respect

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respect to our methodology.

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And when we do look at actual biblical

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verses, we're going to focus almost exclusively on

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the Hebrew Bible and not on the New

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Testament. That's just because we don't have

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enough time. Inshallah, maybe next year or something,

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I'll do a lecture on something related to

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the New Testament comparative

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or crucifixion in the Quran or something like

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that, Muslim understanding or reading of the gospel

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of John.

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So early Muslim exigits

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prompted by this ayah, ayatul,

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surah al Araf, ayah number 157,

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quickly scanned the bible, the Tanakh, the Hebrew

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bible, which is called the Old Testament by

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Christians,

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and the New Testament

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of Matthew, Mark, Luke, and John,

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and they found nothing explicit, no explicit mention

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of the prophet, sallallahu alaihi wasallam, anywhere.

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Therefore, according to Imam Tabari, for most exegetes

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for most exegetes, the qualities

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the qualities that identify

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and describe him, sallallahu alaihi wa sallam, as

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a prophet, a true prophet, what Jewish theologians

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would call a Nabi emet,

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these are mentioned in the Torah and in

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the gospel,

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the general qualities of a true prophet, and

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he fits the description.

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Others concluded,

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no, there must have been specific

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references to the prophet

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And Imam Tabari also mentions,

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that the position that the Ahl al Kitab,

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the people of the book, and here Kitab

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maybe means Bible, the word Bible means book.

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The people of the book, specifically the Jews,

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must have removed all references and descriptions of

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the prophet salallahu alaihi wasalam

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from their scriptures, and this is called tahareef

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an nas. Let's see if I can do

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it. Ready?

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SubhanAllah.

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Textual alteration or corruption.

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And then a few Quranic ayat or passages

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recited as evidence of such corruption or tahri.

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Tahri. For example, Surah Tun Nisa, ayah number

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46, mina ladinahadu,

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yuharifun

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al kalimaamma

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wadiri.

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According to one translation,

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from the Jews are those who displace words

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from their proper places.

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Or Al Baqarah verse 79,

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until the end of the eye. Woe to

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those who write the book,

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the Bible with their right hands or with

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their hands and then they say, this is

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from God.

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Now interestingly,

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they were early Christian scholars

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who made the same claim about the Jews.

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The early church father, an apologist to Justin

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Martyr, who died 165

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of the Common Era, who's the father of

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Logos Theology, he says in chapter 72 and

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73 of his famous treatise, dialogue with Trypho

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the Jew,

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he claims that Jewish leaders removed references

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to wood,

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w o o d.

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They removed references to would in the, from

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the books of Jeremiah

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and the Psalms and the Greek Septuagint, not

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the original Hebrew, but its Greek translation.

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Wood, for Justin Martyr, being a reference to

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the cross,

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a symbol of the crucifixion.

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So according to some early Muslim exegetes,

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certain Jews corrupted the text. According to certain

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early Christian exegetes,

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certain Jews corrupted the text, or at least

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it's very popular

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and semi sacred Greek

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translation. Imam Fakhruddin al Razi, a towering figure

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in Sunni Islam, finds the claim that the

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Jews were able to

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remove

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all of the quote unquote Mohammedan

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passages

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from the Tanakh,

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simply untenable given the fact that at the

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time of the prophet sallallahu alaihi wasallam, the

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Tanakh had basically reached a level of tawater

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or multiple attestation.

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So how can they possibly

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pull this off? Wonders, all of the Jews

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on the entire planet?

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Now, one might point out that the Ben

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Asher Masoretic Hebrew text did become the standard

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text of the Jews starting around the 12th

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century of the common era.

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And that probably has a lot to do

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with, none other than

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Maimonides endorsing that text.

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So Ben Asher did gain ascendancy

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over other

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Masoretic

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vocalizations

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or vocalizations that would eventually,

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be used by people like Ben Chayim in

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the early 16th century.

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But when you compare the 2 textual traditions,

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Ben Asher and Ben Chayim,

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there are some variations in wording,

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but the vast vast majority of differences

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are differences in what are called the nikut

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in Hebrew or vowel notations,

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vowel pointings.

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So the bottom line is the Hebrew bible

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that was,

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existent in 7th century Arabia

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is basically the same as the Hebrew bible

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used today

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in the ayah in question that the prophet

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sallallahu alaihi wasallam is That

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the prophet sallallahu alaihi wasallam is described in

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the Torah and the gospel that is with

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them in the 7th century,

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and there have been no major

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evidences of some sort of major redaction that

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was done to the Tanakh after that point.

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The differences between the textual traditions of Ben

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Asher and Ben Hayyim are very, very minor.

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Now, there are several Muslim scholars who did

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not confirm that the Bible had been the

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text of the the text of the Bible

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had been altered at all, at least not

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in a significant

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way. Rather, the meanings of the texts,

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right, had been altered or corrupted

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or concealed, or ignored. This is called tahrif

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al ma'ani,

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exegetical or interpretive alteration or corruption. This seems

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to be the position of Imam al Razi

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himself, and perhaps even the position of,

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Imam Ghazali.

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This, what I call textually affirming approach to

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the Bible, is no better exemplified

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by the great Damascene scholar, Imam Ibrahim ibn

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Umar al Bikayi,

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who died 14/80,

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who used the Torah as a primary source

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of exegesis

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of the Quran,

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which is called an nathmud Durar. And he

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even did a,

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an Arabic deatessaron

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as a harmony of the 4 canonical gospels

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of the New Testament.

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So, Imam al Bikha'i, in his tafsir, Surat

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Al Araf 157,

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will actually quote specific pesukim

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or ayaat

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of the Tanakh

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that he believes are references to the prophet

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sallallahu alaihi wasallam. For example, and we'll talk

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about this one, Deuteronomy 18 18. He quotes

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Deuteronomy 30 32,

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Psalm 118.

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It even goes into some New Testament passages,

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the paraclete passages of John 14 and 16,

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he believes to be references to the prophet

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sallallahu alaihi wasallam. So for these ulama

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for these ulama, the Quran does not argue

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that the text of the Bible was rewritten

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or replaced with false scripture, but rather that

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the text has been ignored,

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or forgotten,

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or concealed,

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or misinterpreted.

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So

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another translation,

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according to Gabriel Saeed Reynolds at Notre Dame,

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from the Jews are those who shifted the

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meanings of words from their proper contexts. In

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other words, they've misread the text, not altered

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the text.

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Now the point of tonight's lecture is not

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to examine

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both Muslim approaches to the Bible, whether it's

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textual alteration

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or textual,

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affirmation,

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and to make a case one way or

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another, that's a lecture for another time. The

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point I'm making now is that if we're

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going to find the prophet sallallahu alaihi sallam

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in the bible, let us for now entertain

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Imam al Bikari and assume that the text

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of the Bible is sound. With this said,

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a cursory skim of the Bible will not

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do.

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We need to look closer. We need to

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be more sophisticated.

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Now,

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according to the Quran,

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Jesus of Nazareth, peace be upon him, is

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the Messiah. He's Al

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Masir, Mashiach,

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Christas, the Christ.

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And the Quran chastises the Jews for not

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accepting him as such. Now, the Quran's claim

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that the Jews, by and large, failed to

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read their scriptures properly

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with respect to the prophet sallallahu alaihi wasallam

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echoes what New Testament authors said with respect

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to Jesus, peace be upon him.

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2nd Corinthians,

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chapter 3 verse 14, Paul says about, quote,

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the children of Israel. He says, but their

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minds were closed even until today. The same

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veil remains over their reading,

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anagnosis,

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their reading of the Old Testament.

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He continues, it is not lifted

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for only in Christ is it lifted.

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In other words, reading the Tanakh, the Hebrew

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Bible, with Christ in mind, this is a

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proper reading, an agnosis

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of the Old Testament. Christ is the key.

00:17:35 --> 00:17:38

Salam, alaihis salam, Jesus peace be upon him,

00:17:38 --> 00:17:41

both the Quran and the New Testament appeal

00:17:41 --> 00:17:42

to a proper reading

00:17:43 --> 00:17:45

of the Hebrew text. So I'll give you

00:17:45 --> 00:17:47

an example. According to the New Testament Gospels

00:17:48 --> 00:17:50

this is according to the Gospels. When Christ

00:17:50 --> 00:17:51

was crucified,

00:17:58 --> 00:17:58

Messiah,

00:17:59 --> 00:18:00

how could he die?

00:18:01 --> 00:18:03

A dead messiah for them was oxymoronic.

00:18:04 --> 00:18:06

It's like a four sided triangle.

00:18:07 --> 00:18:09

This is how they understood their scriptures.

00:18:10 --> 00:18:12

By scriptures, I mean the Hebrew Bible, the

00:18:12 --> 00:18:13

Tanakh.

00:18:13 --> 00:18:14

They were Jews.

00:18:14 --> 00:18:17

Now, in Luke chapter 24, 2 of Jesus's

00:18:17 --> 00:18:18

disciples

00:18:18 --> 00:18:20

were walking to a town called Emmaus.

00:18:21 --> 00:18:23

And Jesus saw them and started to walk

00:18:23 --> 00:18:25

with them. And this is after the passion

00:18:25 --> 00:18:26

narrative and resurrection.

00:18:27 --> 00:18:30

Luke says that their eyes were restrained

00:18:30 --> 00:18:32

so that they did not recognize him. The

00:18:32 --> 00:18:34

Greek term here, means

00:18:35 --> 00:18:36

to know something

00:18:36 --> 00:18:39

very well, to understand something,

00:18:39 --> 00:18:41

to know something at an intimate level, to

00:18:41 --> 00:18:42

have or

00:18:42 --> 00:18:44

to recognize recognition,

00:18:45 --> 00:18:48

to understand something you already knew, but at

00:18:48 --> 00:18:49

a deeper level.

00:18:49 --> 00:18:52

So Jesus says to them, oh, foolish ones

00:18:52 --> 00:18:54

and slow of heart,

00:18:54 --> 00:18:57

to believe in all that the naveem,

00:18:57 --> 00:18:59

the prophets have spoken.

00:18:59 --> 00:19:02

Ought not the Christ to have suffered these

00:19:02 --> 00:19:04

things and enter into his glory. They're probably

00:19:04 --> 00:19:05

thinking suffered?

00:19:06 --> 00:19:07

The Messiah will suffer.

00:19:08 --> 00:19:10

And then Luke says, and beginning at Moses

00:19:11 --> 00:19:13

and all of the prophets, beginning at Moses,

00:19:13 --> 00:19:17

Deuteronomy, so Genesis, Exodus, Leviticus, Numbers, Deuteronomy, then

00:19:17 --> 00:19:18

all the prophets, Jeremiah,

00:19:19 --> 00:19:21

Isaiah, Micah, Ezekiel, so on and so forth.

00:19:22 --> 00:19:25

He expounded to them the scriptures, the things

00:19:25 --> 00:19:26

concerning himself.

00:19:27 --> 00:19:29

And the Greek term here for expounded is,

00:19:30 --> 00:19:32

dirme neu o, which is a combination

00:19:33 --> 00:19:34

of, a preposition,

00:19:34 --> 00:19:35

which means

00:19:35 --> 00:19:37

through or by means of, and

00:19:39 --> 00:19:40

which is where you get the word hermeneutic

00:19:41 --> 00:19:43

from. So Jesus interpreted to them through an

00:19:43 --> 00:19:44

interpretation.

00:19:44 --> 00:19:46

He interpreted the scriptures,

00:19:48 --> 00:19:50

the things concerning himself.

00:19:51 --> 00:19:53

Then Luke concludes and says, then their eyes

00:19:53 --> 00:19:54

were open. And

00:19:56 --> 00:19:59

they knew him. They understood him. They him.

00:19:59 --> 00:20:00

They recognized

00:20:00 --> 00:20:02

him. Ah, it is Jesus.

00:20:03 --> 00:20:05

So what did Jesus actually say to the

00:20:05 --> 00:20:07

disciples? Luke doesn't tell us, but early Christian

00:20:07 --> 00:20:10

exegetes imagine the conversation to have gone something

00:20:10 --> 00:20:13

like this. Do you remember the Passover lamb

00:20:13 --> 00:20:15

of Exodus 12 and Leviticus

00:20:16 --> 00:20:18

16? Do you remember Psalm 22?

00:20:18 --> 00:20:20

Elahi Elahi, lama sabachthani,

00:20:21 --> 00:20:22

this cry of dereliction?

00:20:22 --> 00:20:25

Do you remember the suffering servant of Isaiah

00:20:25 --> 00:20:27

50 and 50 2 and 53?

00:20:28 --> 00:20:30

He was smitten and afflicted, a man of

00:20:30 --> 00:20:32

sorrows. They were all pointing to me.

00:20:33 --> 00:20:34

Oh, now we recognize you.

00:20:35 --> 00:20:36

So

00:20:37 --> 00:20:40

according to Paul, Matthew, Mark, Luke, John, and

00:20:40 --> 00:20:41

Jesus himself,

00:20:42 --> 00:20:44

a proper reading of scripture

00:20:44 --> 00:20:45

entails

00:20:46 --> 00:20:48

accepting that scripture is polyvalent.

00:20:48 --> 00:20:50

It has multiple levels of meaning.

00:20:51 --> 00:20:54

Scripture for them, and early Christian exegetes and

00:20:54 --> 00:20:55

church fathers, was oracular,

00:20:56 --> 00:20:57

sibiline,

00:20:57 --> 00:20:58

prognostic,

00:20:58 --> 00:21:01

predictive. In other words, it pointed to the

00:21:01 --> 00:21:01

future.

00:21:02 --> 00:21:05

Matthew alludes to the Hebrew Bible some 80

00:21:05 --> 00:21:05

times

00:21:06 --> 00:21:09

in his gospel. Oftentimes, he prefaces by saying,

00:21:09 --> 00:21:12

this was to fulfill what was spoken through

00:21:12 --> 00:21:14

the prophet, whoever that prophet might had been.

00:21:15 --> 00:21:17

So for early Christian exigits,

00:21:17 --> 00:21:18

scripture,

00:21:26 --> 00:21:27

typological exegesis.

00:21:33 --> 00:21:34

Is

00:21:34 --> 00:21:35

is implicitly future,

00:21:36 --> 00:21:39

and an allegory, which can be implicitly future.

00:21:39 --> 00:21:41

We'll come back to these terms Inshallah.

00:21:44 --> 00:21:46

Now, if you study the history of Sunni

00:21:46 --> 00:21:48

exegesis or tafsir,

00:21:48 --> 00:21:52

you will notice that Sunni exegetical methods were

00:21:52 --> 00:21:52

inclusive.

00:21:53 --> 00:21:54

They were integrative,

00:21:54 --> 00:21:55

they were interdisciplinary.

00:21:57 --> 00:22:00

Initially, the Sunnis or proto Sunnis, they used

00:22:00 --> 00:22:01

the hadith corpus, but

00:22:02 --> 00:22:05

then they incorporated things like philology, which is

00:22:05 --> 00:22:07

the primary method used by the Muertazila,

00:22:07 --> 00:22:08

Imam Azamakhshari.

00:22:09 --> 00:22:11

And then they incorporated things like mystical exegesis

00:22:12 --> 00:22:15

or tawil, a sufi method. This idea that

00:22:15 --> 00:22:19

there that, the Quran has a or exoteric

00:22:19 --> 00:22:22

aspect as well as a botany, a an

00:22:22 --> 00:22:23

esoteric aspect.

00:22:24 --> 00:22:25

Why would the sunnis like this?

00:22:26 --> 00:22:28

Because the goal was to have fam of

00:22:28 --> 00:22:31

this ocean, as Imam Al Ghazali refers to

00:22:31 --> 00:22:33

the Quran. And if utilizing

00:22:33 --> 00:22:34

different methods

00:22:36 --> 00:22:39

facilitated this deep understanding or penetrating insight to

00:22:39 --> 00:22:41

Dabur into the Quran,

00:22:42 --> 00:22:43

then they would use that method, of course,

00:22:43 --> 00:22:46

within the framework of Sunni theological

00:22:48 --> 00:22:48

orthodoxy.

00:22:49 --> 00:22:52

No less than Imam Al Ghazali says,

00:22:55 --> 00:22:56

The Quran

00:22:56 --> 00:22:57

has an exoteric

00:22:58 --> 00:22:59

and esoteric

00:22:59 --> 00:23:00

dimension.

00:23:00 --> 00:23:03

And for Ghazali, it is imperative that both

00:23:03 --> 00:23:05

be acknowledged. So in the Mishkati quotes a

00:23:05 --> 00:23:06

hadith,

00:23:09 --> 00:23:11

The angels don't enter a house that has

00:23:11 --> 00:23:11

a dog,

00:23:12 --> 00:23:14

and he would argue that if the esoteric

00:23:14 --> 00:23:16

aspect is denied,

00:23:16 --> 00:23:18

for example, you simply say, that simply means

00:23:18 --> 00:23:20

a dog. Period and that's all it

00:23:21 --> 00:23:23

means. He said, this leads to literalism.

00:23:24 --> 00:23:25

And then he says, if the exoteric

00:23:26 --> 00:23:27

aspect is denied.

00:23:28 --> 00:23:29

Right? If you say, no, it doesn't mean

00:23:29 --> 00:23:31

a dog at all. It means something like

00:23:31 --> 00:23:33

dog like qualities.

00:23:33 --> 00:23:36

This is also wrong according to him. The

00:23:36 --> 00:23:38

exoteric aspect is denied, then you fall into

00:23:38 --> 00:23:41

the dangerous waters of isegesis. So exegesis means

00:23:41 --> 00:23:43

to pull out from the text.

00:23:43 --> 00:23:45

Isagesis means to read into the text something

00:23:45 --> 00:23:47

that isn't there.

00:23:48 --> 00:23:51

Some scholars refer to this as hermeneutical, waterboarding,

00:23:51 --> 00:23:54

that you torture a text long enough and

00:23:54 --> 00:23:56

it will say whatever you want. Some refer

00:23:56 --> 00:23:57

to this as chasing leprechauns.

00:23:59 --> 00:24:01

With respect to tafsir,

00:24:02 --> 00:24:05

the apparent Sorry. With respect to the the

00:24:06 --> 00:24:08

apparent aspect of the Quran, there is a

00:24:08 --> 00:24:09

rule of tafsir.

00:24:10 --> 00:24:12

When defining a word in the Quran, the

00:24:12 --> 00:24:14

meaning of that word

00:24:14 --> 00:24:16

must fall within normative

00:24:16 --> 00:24:19

semantic parameters. And this is called the hadith

00:24:19 --> 00:24:21

according to the hadith. An acceptable

00:24:21 --> 00:24:24

semantic range, insofar as

00:24:24 --> 00:24:25

that

00:24:25 --> 00:24:28

as that definition doesn't conflict with the plain

00:24:28 --> 00:24:28

meaning

00:24:29 --> 00:24:30

of the text,

00:24:30 --> 00:24:33

and it is understood by its initial audience.

00:24:33 --> 00:24:35

In this case, Qurayshi Arabs living in the

00:24:35 --> 00:24:37

Hejaz in the 7th century.

00:24:38 --> 00:24:41

Imam Zarqashi said, the exeget must choose the

00:24:41 --> 00:24:44

most prevalent meanings of words, primary definitions,

00:24:44 --> 00:24:45

and not utilize

00:24:46 --> 00:24:47

vague or obscure obscure definitions

00:24:48 --> 00:24:49

as used by poets.

00:24:50 --> 00:24:51

Not to use definitions

00:24:52 --> 00:24:54

hidden in the deep dark recesses of the

00:24:54 --> 00:24:55

Arabic

00:24:55 --> 00:24:57

lexicon. I'll give you just an example.

00:24:58 --> 00:25:00

In the Quran, Allah Subhanahu Wa Ta'ala tells

00:25:00 --> 00:25:00

Musa

00:25:03 --> 00:25:04

strike with your staff the ocean.

00:25:05 --> 00:25:08

And that's how the Arabs understood it. It

00:25:08 --> 00:25:09

makes sense immediately. They would understood it like

00:25:09 --> 00:25:11

that. It makes sense according to the context.

00:25:11 --> 00:25:13

If somebody comes along and says, no. You

00:25:13 --> 00:25:15

know, Al Baharat doesn't mean ocean. It means

00:25:15 --> 00:25:16

the noble man.

00:25:17 --> 00:25:19

So God is telling Moses, take your staff

00:25:19 --> 00:25:21

and strike a noble man of Bani Israel,

00:25:22 --> 00:25:23

then this would

00:25:24 --> 00:25:26

break the rule of tafsir, or breach its

00:25:26 --> 00:25:27

had, its prevalent

00:25:28 --> 00:25:31

semantic range. So it's not about possible meanings,

00:25:31 --> 00:25:35

it's about prevalent meanings when dealing with the

00:25:35 --> 00:25:35

Quran's

00:25:35 --> 00:25:37

vahir or apparent

00:25:37 --> 00:25:38

aspect.

00:25:38 --> 00:25:40

Now, according to the hadith,

00:25:40 --> 00:25:43

that is quoted by Imam Soyalty and Tabari,

00:25:43 --> 00:25:46

every verse of the Quran also has a

00:25:46 --> 00:25:48

or a point of ascent.

00:25:48 --> 00:25:50

And this is taken by scholars to mean

00:25:50 --> 00:25:52

a deeper or higher meaning.

00:25:52 --> 00:25:54

So there's a horizontal aspect to the Quran.

00:25:54 --> 00:25:55

Horizontal aspect

00:25:56 --> 00:25:58

corresponding to the the prevalent

00:25:58 --> 00:26:00

meanings of Arabic words at that time.

00:26:01 --> 00:26:03

And then there's a vertical aspect.

00:26:03 --> 00:26:06

Right? Higher meanings. Now these meanings may not

00:26:06 --> 00:26:08

readily be known, but their existence

00:26:09 --> 00:26:11

should be acknowledged. The polyvalence

00:26:12 --> 00:26:13

of the Quran should be acknowledged.

00:26:14 --> 00:26:15

Another example,

00:26:15 --> 00:26:18

Imam Al Ghazali says, again, again, God and

00:26:18 --> 00:26:20

Moses, that Allah Subhanahu Wa Ta'ala says, the

00:26:20 --> 00:26:21

Musa alaihi salam,

00:26:22 --> 00:26:24

Take off your sandals. Imam Al Ghazali says,

00:26:24 --> 00:26:26

well, what do you think that means?

00:26:27 --> 00:26:28

Exactly what it sounds like. Take off your

00:26:28 --> 00:26:29

sandals.

00:26:29 --> 00:26:31

And then he says something interesting. He says,

00:26:31 --> 00:26:33

yeah, but there's something deeper here. He says,

00:26:33 --> 00:26:36

the left sandal represents the dunya, the right

00:26:36 --> 00:26:37

sandal represents al akhira.

00:26:38 --> 00:26:40

Strip yourself of the 2 worlds and focus

00:26:40 --> 00:26:41

exclusively

00:26:41 --> 00:26:43

on me, on Allah

00:26:44 --> 00:26:47

Not that the word, naal means world, but

00:26:47 --> 00:26:49

it represents the world. So some might call

00:26:49 --> 00:26:51

this a tafsir bilishara.

00:26:52 --> 00:26:54

And this is in Sunni tradition.

00:26:54 --> 00:26:57

So these are insights given by God himself

00:26:57 --> 00:26:58

to an exigent

00:26:59 --> 00:27:01

or a reader as divine gifts. However, the

00:27:01 --> 00:27:01

exigent must insist on the absolute correctness, insist

00:27:01 --> 00:27:01

on the absolute correctness, insist on the absolute

00:27:01 --> 00:27:02

correctness,

00:27:03 --> 00:27:05

insist on the absolute correctness,

00:27:07 --> 00:27:09

or authority of these subtle insights, must not

00:27:09 --> 00:27:10

be dogmatic.

00:27:11 --> 00:27:14

Rulings or creedal articulations are not derived from

00:27:14 --> 00:27:17

these. These are things just to think about.

00:27:20 --> 00:27:23

Okay. Getting close. So let us entertain the

00:27:23 --> 00:27:24

Ghazalian paradigm,

00:27:24 --> 00:27:27

that there are exoteric and esoteric dimensions

00:27:28 --> 00:27:28

to the Quran.

00:27:30 --> 00:27:32

This is how early Christians

00:27:32 --> 00:27:34

viewed the Hebrew Bible

00:27:34 --> 00:27:35

and were thus able

00:27:36 --> 00:27:39

to find Jesus in the Hebrew scriptures. Perhaps,

00:27:39 --> 00:27:41

we can find the prophet sallallahu alaihi sallam

00:27:41 --> 00:27:44

in the same way. As stated earlier, for

00:27:44 --> 00:27:45

early christian exigits,

00:27:46 --> 00:27:47

scripture was oracular,

00:27:47 --> 00:27:49

it was predictive.

00:27:50 --> 00:27:51

Identifying Christic typologies

00:27:52 --> 00:27:53

in the Old Testament

00:27:53 --> 00:27:55

was of paramount importance.

00:27:56 --> 00:27:56

Typology

00:27:57 --> 00:27:58

or typological exegesis

00:27:59 --> 00:28:03

examines Old Testament figures and events as prefiguring

00:28:04 --> 00:28:05

or foreshadowing

00:28:05 --> 00:28:06

figures and events

00:28:07 --> 00:28:08

in the new testament.

00:28:09 --> 00:28:11

For example, Paul says in Romans chapter 5

00:28:11 --> 00:28:13

verse 14, he's doing a comparison

00:28:14 --> 00:28:14

between Adam

00:28:15 --> 00:28:17

and Jesus, peace be upon them. And this

00:28:17 --> 00:28:18

is what he says about Adam. He says

00:28:18 --> 00:28:19

he says,

00:28:23 --> 00:28:26

Adam, who is the type of the one

00:28:26 --> 00:28:26

to come.

00:28:27 --> 00:28:29

Adam is the type, the foreshadowing

00:28:29 --> 00:28:32

of Jesus, who is the anti

00:28:34 --> 00:28:36

type. One of the most popular Christic typologies

00:28:36 --> 00:28:39

in the old testament is in Genesis 22.

00:28:39 --> 00:28:42

This is called the Akeda passage, the binding

00:28:42 --> 00:28:43

of Isaac, which is related to the word

00:28:43 --> 00:28:44

Akeda,

00:28:44 --> 00:28:46

beliefs that bind us.

00:28:46 --> 00:28:47

So here,

00:28:48 --> 00:28:49

Clement of Alexandria,

00:28:50 --> 00:28:51

Origen of Alexandria,

00:28:52 --> 00:28:53

Augustine of Hippo,

00:28:53 --> 00:28:56

they say very interesting things. They say here,

00:28:56 --> 00:28:57

Abraham,

00:28:57 --> 00:29:00

whose name means father of many nations, the

00:29:00 --> 00:29:02

father, he takes wood and he puts it

00:29:02 --> 00:29:05

on the back of Isaac, his son, his

00:29:05 --> 00:29:08

beloved son, his only beloved son, according to

00:29:08 --> 00:29:10

Genesis 22, and he has him march up

00:29:10 --> 00:29:13

a hill and he's going to sacrifice him.

00:29:13 --> 00:29:16

So these Christian exegetes, they say, this is

00:29:16 --> 00:29:19

exactly what God would do to his son,

00:29:19 --> 00:29:20

in quotes.

00:29:20 --> 00:29:23

A sort of dress rehearsal of the crucifixion.

00:29:26 --> 00:29:27

So with typological

00:29:28 --> 00:29:28

exegesis,

00:29:29 --> 00:29:30

the the here

00:29:31 --> 00:29:35

is the actual concrete historical event, which is

00:29:35 --> 00:29:36

the binding of Isaac.

00:29:37 --> 00:29:38

Whereas the baton

00:29:38 --> 00:29:40

let me just check the time here.

00:29:41 --> 00:29:43

You have 1 minute. Whereas the baton is

00:29:43 --> 00:29:46

a foreshadowing of a future person or event.

00:29:46 --> 00:29:48

Something pointing to the future.

00:29:49 --> 00:29:50

Augustine referred

00:29:50 --> 00:29:51

these two aspects

00:29:51 --> 00:29:53

as history and symbol.

00:29:56 --> 00:29:57

Mhmm. Or we can say,

00:29:57 --> 00:30:00

type and anti type. Another very famous

00:30:00 --> 00:30:02

example of typological

00:30:02 --> 00:30:05

exegesis amongst early Christians. We'll end with this

00:30:05 --> 00:30:07

and then we'll take a break. Isaiah chapter

00:30:07 --> 00:30:08

7 verse 14,

00:30:09 --> 00:30:11

where it says, where Isaiah is speaking to

00:30:11 --> 00:30:12

a king named Ahaz

00:30:13 --> 00:30:15

and he says to the king that the

00:30:15 --> 00:30:17

Lord himself will give you an oath which

00:30:17 --> 00:30:20

means sign. It's the same as the word

00:30:21 --> 00:30:21

He says,

00:30:23 --> 00:30:24

Behold

00:30:24 --> 00:30:26

the young woman will conceive.

00:30:31 --> 00:30:34

A young woman will give, will conceive and

00:30:34 --> 00:30:36

give birth to a son and she shall

00:30:36 --> 00:30:37

call his name

00:30:37 --> 00:30:38

Emmanuel,

00:30:38 --> 00:30:40

which means God with us.

00:30:40 --> 00:30:43

Now Justin Martyr actually mentions this in chapter

00:30:43 --> 00:30:44

84

00:30:44 --> 00:30:47

of his dialogue with Trypho the Jew. His

00:30:47 --> 00:30:48

Jewish interlocutor,

00:30:48 --> 00:30:49

Trypho,

00:30:49 --> 00:30:51

no doubt responds that Emmanuel

00:30:52 --> 00:30:54

is actually born in the very next chapter,

00:30:54 --> 00:30:57

Isaiah chapter 8. He is the son of

00:30:57 --> 00:30:58

King Ahaz.

00:30:59 --> 00:31:00

Justin responds, periphrastically,

00:31:01 --> 00:31:02

yes.

00:31:02 --> 00:31:03

Emmanuel Ben Ahaz

00:31:04 --> 00:31:05

is also a tupas,

00:31:06 --> 00:31:07

a symbol of Christ. Ben

00:31:08 --> 00:31:10

Ahaz is the concrete

00:31:10 --> 00:31:10

meaning.

00:31:11 --> 00:31:13

The hidden meaning points to Christ in the

00:31:13 --> 00:31:14

future,

00:31:14 --> 00:31:15

the virgin birth.

00:31:17 --> 00:31:18

Of course, Jesus himself

00:31:18 --> 00:31:21

saw what had happened to Jonah as prefiguring

00:31:21 --> 00:31:21

himself.

00:31:22 --> 00:31:24

Matthew and Luke record that Jesus said, peace

00:31:24 --> 00:31:26

be upon him, for as Jonah was 3

00:31:26 --> 00:31:28

days and 3 nights in the belly of

00:31:28 --> 00:31:29

the whale,

00:31:29 --> 00:31:31

so shall the son of man, referring to

00:31:31 --> 00:31:34

himself, be 3 days 3 nights in the

00:31:34 --> 00:31:36

heart of the earth, or Jesus himself, according

00:31:36 --> 00:31:37

to the New Testament,

00:31:38 --> 00:31:39

engages in typological

00:31:39 --> 00:31:39

exegesis.

00:31:40 --> 00:31:42

He identifies himself as a Noahitic

00:31:43 --> 00:31:45

anti type. Okay. It's a good time for

00:31:45 --> 00:31:46

a break.

00:31:48 --> 00:31:49

I know this is a bit long winded,

00:31:49 --> 00:31:51

but I have to set the table.

00:31:51 --> 00:31:53

When I come back, inshallah to Allah, we'll

00:31:53 --> 00:31:57

talk about typology in amongst Muslim exegetes, and

00:31:57 --> 00:31:58

then we'll get into some,

00:31:59 --> 00:32:01

verses actual verses of the Hebrew Bible. So

00:32:01 --> 00:32:02

let's break for a prayer.

00:32:06 --> 00:32:08

So I was talking about type and anti

00:32:08 --> 00:32:09

type or typological exegesis.

00:32:17 --> 00:32:18

Is

00:32:18 --> 00:32:19

is a 2 pass or a type or

00:32:19 --> 00:32:21

an illustration of the anti

00:32:22 --> 00:32:22

a powerful

00:32:23 --> 00:32:25

world leader who will oppress the people of

00:32:25 --> 00:32:26

God, claim divinity,

00:32:27 --> 00:32:29

be opposed by a prophetic hero, and then

00:32:29 --> 00:32:31

eventually dies epically.

00:32:32 --> 00:32:35

They also mentioned that Joseph, Youssef 'alay salam,

00:32:35 --> 00:32:37

is a Mohammedan Tupas or type

00:32:38 --> 00:32:39

opposed by his brethren, in this case, the

00:32:39 --> 00:32:40

Quraish,

00:32:40 --> 00:32:43

forced to leave his city of Mecca, given

00:32:43 --> 00:32:45

political power in Medina,

00:32:45 --> 00:32:48

eventually given power over his brethren, and then

00:32:48 --> 00:32:49

he forgives them. In fact, the prophet sallallahu

00:32:49 --> 00:32:50

alaihi wasallam,

00:32:50 --> 00:32:52

he seems to have seen himself

00:32:53 --> 00:32:54

as a Josephine

00:32:54 --> 00:32:56

anti type of sorts.

00:32:56 --> 00:32:58

He said at the conquest of Mecca,

00:33:00 --> 00:33:00

This is

00:33:01 --> 00:33:04

quoting Surat Yusuf alaihis salam. So somebody might

00:33:04 --> 00:33:07

say, well, what's your dalil? What's your proof

00:33:07 --> 00:33:08

that we can engage in this type of

00:33:08 --> 00:33:09

typological exegesis?

00:33:10 --> 00:33:12

Well, it seems that the prophet sallallahu alaihi

00:33:12 --> 00:33:14

wasallam himself seems to have thought in terms

00:33:14 --> 00:33:15

of typology.

00:33:16 --> 00:33:19

Now typology, while being a popular method of

00:33:19 --> 00:33:20

interpretation among

00:33:20 --> 00:33:22

early Christians, is not popular

00:33:23 --> 00:33:24

among Jewish exegetes.

00:33:25 --> 00:33:27

Similarly, typology is much more prevalent

00:33:27 --> 00:33:30

among Shia exegetes than Sunni exegetes,

00:33:31 --> 00:33:33

although the latter do not reject this method

00:33:34 --> 00:33:36

completely. One of the reasons could be that

00:33:36 --> 00:33:40

both groups were trying to prove their theological

00:33:40 --> 00:33:40

positions

00:33:41 --> 00:33:42

in the face of an overwhelming

00:33:43 --> 00:33:43

majority

00:33:43 --> 00:33:45

that did not accept their positions.

00:33:46 --> 00:33:48

In the case of the former, the Messiah

00:33:48 --> 00:33:50

ship or Christhood of Jesus, peace be upon

00:33:50 --> 00:33:51

him,

00:33:51 --> 00:33:53

and in the latter, the imamate.

00:33:54 --> 00:33:56

In other words, appealing to the acknowledged

00:33:57 --> 00:33:57

polyvalence

00:33:58 --> 00:34:01

of revealed scripture provided these minority groups with

00:34:01 --> 00:34:04

a strong argument for their positions.

00:34:04 --> 00:34:06

None other than the eponym of the Jafari

00:34:06 --> 00:34:07

school of thought,

00:34:10 --> 00:34:12

jafar as Sadiq is reported to have said

00:34:12 --> 00:34:15

that scripture has 4 levels of meaning. There

00:34:15 --> 00:34:17

is the expression, the love, which is

00:34:17 --> 00:34:20

gathered by the awam, the laity. Then there

00:34:20 --> 00:34:21

are illusions,

00:34:21 --> 00:34:22

isharat,

00:34:22 --> 00:34:24

that are known by the.

00:34:25 --> 00:34:26

There are subtleties, that are known by and

00:34:26 --> 00:34:27

and then realities that are known, and realities

00:34:27 --> 00:34:27

that are known,

00:34:28 --> 00:34:29

only,

00:34:31 --> 00:34:32

and then Haqqa'ik

00:34:33 --> 00:34:34

realities that are known,

00:34:35 --> 00:34:37

only to Allah subhanahu wa ta'ala. So I

00:34:37 --> 00:34:39

just want to look at a few brief

00:34:39 --> 00:34:40

examples.

00:34:43 --> 00:34:43

Oh, yes.

00:34:44 --> 00:34:45

Okay. Good.

00:34:46 --> 00:34:47

Of typology

00:34:48 --> 00:34:49

amongst,

00:34:50 --> 00:34:50

the Shia

00:34:51 --> 00:34:53

And the first one I didn't put on

00:34:53 --> 00:34:55

here, it's Hadith of Safina. This is a

00:34:55 --> 00:34:56

hadith that's also in Sunni books,

00:34:57 --> 00:34:59

where the prophet salallahu alaihi wasalam is reported

00:34:59 --> 00:35:00

to have said,

00:35:07 --> 00:35:10

That the similitude of my family, the prophetic

00:35:10 --> 00:35:12

house is like the Ark of Noah, whoever

00:35:12 --> 00:35:14

embarks upon it is saved, and whoever rejects

00:35:14 --> 00:35:16

it is doomed.

00:35:16 --> 00:35:18

So the Ark of Noah, which is historical

00:35:19 --> 00:35:20

according to,

00:35:21 --> 00:35:22

Islam or Muslims,

00:35:23 --> 00:35:25

is a symbol of the prophetic house. In

00:35:25 --> 00:35:27

other words, the prophetic house is a noahitic

00:35:28 --> 00:35:30

anti type. But the flood at the end

00:35:30 --> 00:35:32

of time will not be of water, although

00:35:32 --> 00:35:34

there will be floods, but rather a deluge

00:35:34 --> 00:35:36

of sin and immorality.

00:35:36 --> 00:35:38

At least according to the Shi'a exigits.

00:35:39 --> 00:35:42

Another example, Surah Anbiya aye number 73,

00:35:42 --> 00:35:45

which is about the family of Ibrahim alaihis

00:35:45 --> 00:35:45

salam.

00:35:46 --> 00:35:48

Shia exegetes who engage in typological

00:35:48 --> 00:35:49

exegesis.

00:35:49 --> 00:35:51

They see in this ayah a prefiguring

00:35:52 --> 00:35:52

or foreshadowing

00:35:53 --> 00:35:54

of the Ifna Asharaimaman,

00:35:55 --> 00:35:56

the 12 Imams.

00:35:58 --> 00:36:00

And we made them Imams.

00:36:04 --> 00:36:06

That they are given iha, which is a

00:36:06 --> 00:36:08

type of non prophetic

00:36:08 --> 00:36:10

revelation. They also point out things like the

00:36:10 --> 00:36:14

word, imam is mentioned exactly 12 times in

00:36:14 --> 00:36:15

the Quran.

00:36:15 --> 00:36:16

Right.

00:36:17 --> 00:36:19

The last example, very very interesting example I

00:36:19 --> 00:36:21

wanted to give you, imam taba taba'i al

00:36:21 --> 00:36:22

mizan.

00:36:23 --> 00:36:25

So this is from what's known as the

00:36:25 --> 00:36:25

Quranic

00:36:25 --> 00:36:29

aqidah passage. So remember that we said, Clement

00:36:29 --> 00:36:31

and Origen and Augustine, they all see in

00:36:31 --> 00:36:34

Genesis 22, the biblical aqeda passage,

00:36:34 --> 00:36:36

the binding of Isaac,

00:36:36 --> 00:36:38

a typology of Jesus Christ.

00:36:38 --> 00:36:41

The The Shee Asi in Surah 37,

00:36:42 --> 00:36:42

a typology

00:36:43 --> 00:36:44

of Imam al Hussain.

00:36:45 --> 00:36:47

So verse 106, they point

00:36:49 --> 00:36:50

out, right? God,

00:36:51 --> 00:36:55

stops Abraham from sacrificing his son. Indeed, this

00:36:55 --> 00:36:56

was an obvious test

00:37:02 --> 00:37:05

and then we ransomed him with a with

00:37:05 --> 00:37:08

a great sacrifice. And imam Tabataba'i,

00:37:08 --> 00:37:11

he quotes here, imam al suyuti,

00:37:11 --> 00:37:14

why is this sacrifice so adhim? It's because

00:37:14 --> 00:37:17

the ram is paradisal. Gabriel brought a ram

00:37:17 --> 00:37:19

from paradise. He said, that's true. That's on

00:37:19 --> 00:37:22

the vahir, but the botini meaning is a

00:37:22 --> 00:37:23

foreshadowing or typology

00:37:24 --> 00:37:26

of the martyrdom of Imam al Hussain.

00:37:27 --> 00:37:28

And then verse 115,

00:37:34 --> 00:37:35

Right? That,

00:37:35 --> 00:37:38

we saved them both. And here the context

00:37:38 --> 00:37:41

is Moses and Aaron, which according to the

00:37:41 --> 00:37:41

Shia

00:37:42 --> 00:37:43

exegetes here are Muhammadan

00:37:44 --> 00:37:44

and Alawi

00:37:45 --> 00:37:45

types.

00:37:46 --> 00:37:46

Right?

00:37:52 --> 00:37:53

Hadith of the prophet

00:37:53 --> 00:37:54

mentioned in Sunni

00:37:55 --> 00:37:56

in books that the prophet

00:37:57 --> 00:37:58

said this said to say

00:37:59 --> 00:38:01

are you not pleased that you are to

00:38:01 --> 00:38:03

me as Aaron is to Moses, except there

00:38:03 --> 00:38:04

is no prophet

00:38:05 --> 00:38:07

after me? So he points out here, you

00:38:07 --> 00:38:08

have Bala,

00:38:08 --> 00:38:11

right, in verse 106. There's something interesting.

00:38:12 --> 00:38:14

10 verses later, you have the word, karbala.

00:38:16 --> 00:38:18

Right. On 10th of Muharram. And then you

00:38:18 --> 00:38:20

have, the great sacrifice

00:38:21 --> 00:38:22

in the middle of that.

00:38:23 --> 00:38:25

The last example I'd give you, this is,

00:38:25 --> 00:38:28

an example of allegorical exegesis.

00:38:28 --> 00:38:31

So there's a difference between typological exegesis and

00:38:31 --> 00:38:36

allegorical exegesis. Allegorical exegesis has an abstract concept

00:38:36 --> 00:38:38

attached to a concrete image

00:38:39 --> 00:38:42

and the hidden meaning or the abstract meaning

00:38:42 --> 00:38:45

is privileged over its literal sense. Whereas in

00:38:45 --> 00:38:48

typological exegesis, both the concrete and hidden meanings

00:38:48 --> 00:38:50

are equally important.

00:38:50 --> 00:38:52

So in allegory, the hidden meaning is more

00:38:52 --> 00:38:55

important. CS Lewis's the lion, the witch and

00:38:55 --> 00:38:55

the wardrobe.

00:38:56 --> 00:38:57

That's not a true story.

00:38:57 --> 00:38:59

I hate to burst your bubbles.

00:38:59 --> 00:39:00

It is a religious

00:39:01 --> 00:39:01

allegory.

00:39:02 --> 00:39:02

Is

00:39:03 --> 00:39:04

Christ.

00:39:04 --> 00:39:05

Right?

00:39:05 --> 00:39:06

Superman

00:39:06 --> 00:39:07

doesn't exist.

00:39:07 --> 00:39:10

Or does he? No. It doesn't exist. It's

00:39:10 --> 00:39:13

an allegory. It's a it's a christic allegory,

00:39:13 --> 00:39:15

believe it or not. And the founders, the

00:39:15 --> 00:39:17

the inventors of Superman were 2 Jewish men.

00:39:17 --> 00:39:17

Go figure.

00:39:20 --> 00:39:21

The Wizard of Oz,

00:39:22 --> 00:39:22

the Scarecrow

00:39:23 --> 00:39:25

represents the agrarian past,

00:39:25 --> 00:39:28

the tin man, the technological future. We need

00:39:28 --> 00:39:30

to forge ahead with the courage of a

00:39:30 --> 00:39:30

lion.

00:39:31 --> 00:39:33

So it's interesting here, Mohammed Bakr

00:39:48 --> 00:39:49

By the sun and its light, by the

00:39:49 --> 00:39:51

moon when follows it, by the day when

00:39:51 --> 00:39:53

it manifests it, and the night when it

00:39:53 --> 00:39:54

envelops it.

00:39:54 --> 00:39:57

That's what it literally says. But the hidden

00:39:57 --> 00:39:59

meaning takes precedence over this according to Al

00:39:59 --> 00:40:00

Majlisih.

00:40:00 --> 00:40:02

The Shams is the prophet sallallahu alaihi wasallam.

00:40:03 --> 00:40:04

The light is his pure

00:40:05 --> 00:40:06

unadulterated

00:40:06 --> 00:40:09

teaching, the pure sunnah, the true sunnah. The

00:40:09 --> 00:40:11

moon that follows him is Ali, the

00:40:12 --> 00:40:13

nahar are the,

00:40:15 --> 00:40:17

imams that manifest the the true sunnah in

00:40:17 --> 00:40:19

the layl Bani Umayyah,

00:40:20 --> 00:40:21

who envelops or persecutes

00:40:22 --> 00:40:24

the true sunnah of the prophet salallahu alaihi

00:40:24 --> 00:40:25

wasallam. Okay.

00:40:27 --> 00:40:28

All of that was intro.

00:40:30 --> 00:40:31

Had to be said.

00:40:31 --> 00:40:33

So far so good with the technology.

00:40:34 --> 00:40:36

I'm going to reach for my Hebrew Bible.

00:40:37 --> 00:40:39

So at this point, I'm gonna do my

00:40:39 --> 00:40:42

best Imitatio Christi, my best imitation of Christ.

00:40:42 --> 00:40:44

And instead of going to Emmaus, let's take

00:40:44 --> 00:40:46

a trip to Medina.

00:40:47 --> 00:40:49

I was working all night on that.

00:40:51 --> 00:40:53

So beginning with Moses and all the prophets,

00:40:54 --> 00:40:56

I will attempt to expound the Tanakh,

00:40:57 --> 00:40:59

the things concerning the prophet sallallahu alaihi wasallam.

00:40:59 --> 00:41:01

Do I know for sure that these are

00:41:01 --> 00:41:03

describing the prophet sallallahu alaihi? No. I don't

00:41:03 --> 00:41:04

know.

00:41:05 --> 00:41:06

Right?

00:41:07 --> 00:41:10

But something interesting to again, just think about.

00:41:10 --> 00:41:11

So first one here.

00:41:13 --> 00:41:15

This one, I would consider to be a

00:41:15 --> 00:41:16

straightforward

00:41:16 --> 00:41:18

prophecy, explicitly future.

00:41:18 --> 00:41:21

So, the context is that Jacob is on

00:41:21 --> 00:41:23

his death bed, 12 sons around him. And

00:41:23 --> 00:41:24

he says to them, he says to them,

00:41:24 --> 00:41:25

gather yourselves together so that I might tell

00:41:25 --> 00:41:27

you what will befall you in the latter

00:41:27 --> 00:41:28

days that he

00:41:29 --> 00:41:31

you what will befall you in the latter

00:41:31 --> 00:41:32

days.

00:41:32 --> 00:41:33

The Hebrew is,

00:41:36 --> 00:41:36

literally,

00:41:37 --> 00:41:40

in the latter days. Right? As the Mormons

00:41:40 --> 00:41:41

would say, the latter days.

00:41:41 --> 00:41:43

And the prophet, salallahu alayhi salam, he's

00:41:45 --> 00:41:47

right? He said, the, this the hour, the

00:41:47 --> 00:41:50

eskaton, and I are like this. Meaning, that

00:41:50 --> 00:41:52

he is the first major sign of the

00:41:52 --> 00:41:53

or the eskaton.

00:41:54 --> 00:41:56

So Jacob, he begins to prophesize

00:41:57 --> 00:42:00

about his sons. So about Reuben, about Simeon,

00:42:00 --> 00:42:01

and Levi,

00:42:02 --> 00:42:03

and then he gets to Judah.

00:42:04 --> 00:42:05

And Judah,

00:42:06 --> 00:42:07

in the latter days,

00:42:08 --> 00:42:10

is the eponym of the entire

00:42:11 --> 00:42:14

group of Bani Israel. The Jew, the Bani

00:42:14 --> 00:42:16

Israel collectively are known as Yehudim,

00:42:17 --> 00:42:17

the Jews.

00:42:18 --> 00:42:20

So this is what he said. What's going

00:42:20 --> 00:42:21

to happen to the Jews in the latter

00:42:21 --> 00:42:23

days? The Hebrew says,

00:42:26 --> 00:42:28

He says, the shevet, which is the king's

00:42:28 --> 00:42:30

staff or scepter, will not

00:42:31 --> 00:42:33

pass or depart from Judah,

00:42:34 --> 00:42:35

meaning the Jews.

00:42:38 --> 00:42:39

Nor

00:42:40 --> 00:42:41

the legislator

00:42:41 --> 00:42:45

or sacred law from between his feet literally,

00:42:45 --> 00:42:47

meaning from his seed or progeny,

00:42:50 --> 00:42:52

until the coming of someone called the Shilo,

00:42:55 --> 00:42:58

and to him shall be the gathering of

00:42:58 --> 00:42:59

all nations.

00:43:00 --> 00:43:01

Right. So this is interesting.

00:43:02 --> 00:43:03

It seems to say

00:43:04 --> 00:43:04

that

00:43:05 --> 00:43:07

prophecy so what is what does the king's

00:43:07 --> 00:43:10

staff represent, the scepter? According to the new

00:43:10 --> 00:43:13

testament, it seems to indicate prophecy. So Matthew

00:43:13 --> 00:43:15

21, 43, and 44,

00:43:16 --> 00:43:18

Jesus is reported to have said to the

00:43:18 --> 00:43:20

Pharisees, have you ever read in the scriptures?

00:43:21 --> 00:43:22

And then he paraphrases

00:43:23 --> 00:43:23

the Psalms.

00:43:23 --> 00:43:24

Psalm 118,

00:43:25 --> 00:43:27

the stone that the builders

00:43:27 --> 00:43:28

rejected.

00:43:28 --> 00:43:30

The same has become

00:43:30 --> 00:43:33

the Rosh Pinah, the main cornerstone.

00:43:34 --> 00:43:36

This is the Lord's doing

00:43:36 --> 00:43:39

and it is wonderful in your eyes. Therefore,

00:43:39 --> 00:43:41

I say unto you that the Malkutha

00:43:41 --> 00:43:44

de Allaha, Syria for kingdom of God prophecy

00:43:45 --> 00:43:47

shall be taken away from you and given

00:43:47 --> 00:43:49

to a nation that bears

00:43:49 --> 00:43:50

the proper fruits.

00:43:51 --> 00:43:53

Who is this rejected stone if not

00:43:54 --> 00:43:56

Isma'il alaihi salam as doctor Winter says, the

00:43:56 --> 00:43:59

outcast, the ethnically impure son,

00:44:00 --> 00:44:02

the rejected son is finally chosen.

00:44:03 --> 00:44:05

There's a hadith in Bukhari and Muslim. It's

00:44:05 --> 00:44:05

in the

00:44:07 --> 00:44:09

The prophet sallallahu alaihi wasallam is reported to

00:44:09 --> 00:44:09

have said,

00:44:13 --> 00:44:14

I am the gatherer

00:44:15 --> 00:44:17

upon whose feet all of humanity

00:44:18 --> 00:44:19

will be gathered.

00:44:19 --> 00:44:21

So it seems like this

00:44:22 --> 00:44:25

this prophecy of Jacob is referring to the

00:44:26 --> 00:44:27

vocation of the prophet as

00:44:28 --> 00:44:30

the shafir, wal mushafa,

00:44:30 --> 00:44:32

as the one who's into the one who

00:44:32 --> 00:44:33

intercedes on the yomul qiyama

00:44:34 --> 00:44:35

and whose intercession,

00:44:36 --> 00:44:37

is accepted.

00:44:38 --> 00:44:39

And then,

00:44:41 --> 00:44:43

and unto him shall be the gathering of

00:44:43 --> 00:44:46

everybody, all peoples. This idea that this

00:44:47 --> 00:44:49

shiloh and this is a This

00:44:49 --> 00:44:52

is the only time this word appears in

00:44:52 --> 00:44:54

the entire Hebrew Bible. It's very very mysterious.

00:44:55 --> 00:44:58

What is what does Shiloh mean? Geisinger says

00:44:58 --> 00:45:00

that the root is shala, which means something

00:45:00 --> 00:45:00

like

00:45:01 --> 00:45:02

peace or tranquility,

00:45:03 --> 00:45:05

and he will actually translate this as the

00:45:05 --> 00:45:06

peacemaker.

00:45:06 --> 00:45:08

And then he also jisinya's Hebrew Caldi lexicon

00:45:08 --> 00:45:10

to the new testament to the old testament.

00:45:10 --> 00:45:12

He also says that this could be a

00:45:12 --> 00:45:15

reference to someone in Isaiah chapter 9 verse

00:45:15 --> 00:45:18

5 that we'll talk about as well, but

00:45:18 --> 00:45:19

this person is universal.

00:45:20 --> 00:45:21

Right?

00:45:23 --> 00:45:24

Okay. And

00:45:24 --> 00:45:27

obviously, many Christian exegetes believe that this,

00:45:28 --> 00:45:30

is a reference to Isa alaihis salaam, and

00:45:30 --> 00:45:31

we can certainly

00:45:31 --> 00:45:32

talk about that.

00:45:33 --> 00:45:34

The next one I want to look at

00:45:34 --> 00:45:35

is

00:45:36 --> 00:45:37

probably the most famous one.

00:45:38 --> 00:45:40

This is in Deuteronomy or Devarim. And this

00:45:40 --> 00:45:43

is the 5th book of the Torah or

00:45:43 --> 00:45:44

the Chumash,

00:45:45 --> 00:45:47

Pentateuch, what have you. And this begins This

00:45:47 --> 00:45:49

is very interesting. The beginning of this,

00:45:50 --> 00:45:51

has very unconventional

00:45:51 --> 00:45:53

syntax. The first word,

00:46:02 --> 00:46:03

which means a prophet.

00:46:04 --> 00:46:07

Why is that interesting? It's because biblical Hebrew

00:46:07 --> 00:46:08

is not inflected.

00:46:09 --> 00:46:13

Some philologists believe that archaic Hebrew was inflected.

00:46:13 --> 00:46:14

There was inflection,

00:46:15 --> 00:46:16

like sometimes, you know, we say,

00:46:19 --> 00:46:20

depending on

00:46:20 --> 00:46:23

its case ending in a sentence. Right? If

00:46:23 --> 00:46:25

it's nominative or accusative or genitive.

00:46:25 --> 00:46:27

Hebrew is not Biblical Hebrew is not like

00:46:27 --> 00:46:30

that. So word order is very very important

00:46:30 --> 00:46:31

in Hebrew.

00:46:31 --> 00:46:32

You have to follow

00:46:34 --> 00:46:35

And if there's a break in this

00:46:35 --> 00:46:37

in the syntax and it's unconventional like it

00:46:37 --> 00:46:41

is here, then there's very strong emphasis being

00:46:41 --> 00:46:43

made. So a prophet. What a prophet.

00:46:47 --> 00:46:48

A prophet, God is speaking to Moses,

00:46:49 --> 00:46:51

a prophet I will raise up from their

00:46:51 --> 00:46:52

brethren.

00:46:52 --> 00:46:54

Right? And who are the brethren of the

00:46:54 --> 00:46:56

Israelites? Well, other Israelites in Deuteronomy

00:46:57 --> 00:46:58

chapter 17,

00:46:58 --> 00:47:01

God commands the Israelites to pick a king

00:47:01 --> 00:47:03

from their brethren, and they pick King Saul,

00:47:03 --> 00:47:04

who was a Benjaminite.

00:47:05 --> 00:47:06

Deuteronomy that the Edomites,

00:47:07 --> 00:47:08

the descendants of Esau, the brother of Jacob,

00:47:08 --> 00:47:09

and the Jacobites and Edomites don't like each

00:47:09 --> 00:47:10

other, but that's not the point. It's that

00:47:10 --> 00:47:10

the Edomites are Arabs. And in Deuteronomy, they're

00:47:10 --> 00:47:11

not

00:47:12 --> 00:47:13

like each other, but that's not the point.

00:47:13 --> 00:47:15

It's that the Edomites are Arabs. And in

00:47:15 --> 00:47:18

Deuteronomy chapter 2, it's God says to the

00:47:18 --> 00:47:21

Israelites, you're going to pass through Edom, the

00:47:21 --> 00:47:22

land of your brethren.

00:47:23 --> 00:47:27

So a hehim could refer either to fellow

00:47:27 --> 00:47:27

Israelites

00:47:28 --> 00:47:30

or to Arabs. That we have to

00:47:33 --> 00:47:34

keep reading.

00:47:39 --> 00:47:41

Who is going to be like you. So

00:47:41 --> 00:47:43

here we have the typological,

00:47:45 --> 00:47:46

aspect of this verse,

00:47:46 --> 00:47:48

right? That this prophet to come is going

00:47:48 --> 00:47:51

to be like Moses. Moses is the type,

00:47:51 --> 00:47:53

and this prophet is

00:47:53 --> 00:47:55

a mosaic anti type. Now, what's very interesting

00:47:55 --> 00:47:56

is, when the prophet

00:47:57 --> 00:47:58

salallahu alaihi wasalam received the initial revelation on

00:47:58 --> 00:48:01

Jabal Anur, he went to Warakah bin Nofal,

00:48:02 --> 00:48:04

who is a Christian scribe. There's a hadith

00:48:04 --> 00:48:05

in Bukhary that says that,

00:48:09 --> 00:48:11

that Warakah used to write the gospel in

00:48:11 --> 00:48:13

Arabic and in Syriac or Hebrew.

00:48:14 --> 00:48:16

And so he explained to Waraqa Benofar what

00:48:16 --> 00:48:19

had happened to him, and Waraqa said something

00:48:19 --> 00:48:20

interesting. He said,

00:48:22 --> 00:48:23

The great

00:48:23 --> 00:48:23

nomos.

00:48:24 --> 00:48:25

Right?

00:48:25 --> 00:48:28

The great law or sharia of God has

00:48:28 --> 00:48:29

come unto you.

00:48:32 --> 00:48:34

Just as is the same particle used in

00:48:34 --> 00:48:35

18/18

00:48:35 --> 00:48:39

Deuteronomy. It's possible that had this verse in

00:48:39 --> 00:48:41

mind when he was giving this advice to

00:48:41 --> 00:48:42

the prophet sallallahu alaihi wasallam,

00:48:44 --> 00:48:46

just as it came to Moses, you are

00:48:46 --> 00:48:48

going to receive the great law. What's also

00:48:48 --> 00:48:51

interesting is in the Quran, you find a

00:48:51 --> 00:48:52

common juxtaposition

00:48:53 --> 00:48:55

between Musa alaihis salam and the prophet sallallahu

00:48:55 --> 00:48:59

alaihi wasallam. This technical term in Semitic rhetoric

00:48:59 --> 00:49:00

is called parataxis

00:49:00 --> 00:49:03

according to Michelle Kuipers. I promised I'd give

00:49:03 --> 00:49:05

him a shout out. There you go, Abdullah.

00:49:05 --> 00:49:06

Where are you?

00:49:07 --> 00:49:08

For example,

00:49:18 --> 00:49:20

That we have sent unto you an apostle

00:49:20 --> 00:49:23

to be a witness against you just as

00:49:23 --> 00:49:23

we sent,

00:49:25 --> 00:49:25

to pharaoh

00:49:25 --> 00:49:26

an apostle.

00:49:27 --> 00:49:28

So we have this juxtaposition

00:49:29 --> 00:49:32

between Musa alaihi sallam and the prophet sallallahu

00:49:32 --> 00:49:32

alaihi sallam.

00:49:33 --> 00:49:35

But I think the greatest similarity between the

00:49:35 --> 00:49:38

2 prophets that cannot be denied is that

00:49:38 --> 00:49:40

both prophets received a comprehensive

00:49:40 --> 00:49:41

law

00:49:41 --> 00:49:44

code. Musa alaihis salam received the, according to

00:49:44 --> 00:49:47

the orthodox, a written and oral Torah from

00:49:47 --> 00:49:48

which halakah,

00:49:48 --> 00:49:50

which is Jewish law is derived.

00:49:50 --> 00:49:53

Whereas the prophet sallallahu alaihi wasallam received the

00:49:53 --> 00:49:56

Quran and of course his normative ethos or

00:49:56 --> 00:49:58

sunnah, which is the source of Islamic Sharia.

00:49:58 --> 00:50:01

No other 2 prophets, at least in the

00:50:01 --> 00:50:03

Abrahamic tradition, come close to this similarity.

00:50:05 --> 00:50:06

Now,

00:50:08 --> 00:50:09

we keep reading.

00:50:10 --> 00:50:12

So this prophet will be like Moses and

00:50:12 --> 00:50:13

it's and then it says,

00:50:17 --> 00:50:20

and I shall put my words into his

00:50:20 --> 00:50:24

mouth, and he shall speak of course, we

00:50:24 --> 00:50:28

have the ayaat in the Quran.

00:50:29 --> 00:50:31

And of course, we have the Ayat in

00:50:31 --> 00:50:31

the Quran.

00:50:41 --> 00:50:42

That the prophet

00:50:43 --> 00:50:44

It's

00:50:45 --> 00:50:47

a imperfect tense verb. Usually it's negated with

00:50:48 --> 00:50:51

but here it's which means never, that the

00:50:51 --> 00:50:53

prophet sallallahu alaihi wa sallam never speaks from

00:50:53 --> 00:50:55

his desire or caprice.

00:50:55 --> 00:50:57

Everything he says is is revelation.

00:51:00 --> 00:51:02

Okay. Now what's interesting also is

00:51:03 --> 00:51:03

this,

00:51:04 --> 00:51:06

this prophecy is carried into the New Testament

00:51:06 --> 00:51:08

period in John chapter 1.

00:51:09 --> 00:51:10

In the New Testament, we were told

00:51:11 --> 00:51:14

that Levites sent messengers to Yahya alaihis salam,

00:51:14 --> 00:51:17

John the Baptist, who was baptizing people in

00:51:17 --> 00:51:19

the Jordan River. They want to know, who

00:51:19 --> 00:51:21

do you think you are? So they say

00:51:21 --> 00:51:22

to him,

00:51:23 --> 00:51:25

who are you? To John the Baptist.

00:51:25 --> 00:51:27

And then John says, the author of the

00:51:27 --> 00:51:28

gospel of John,

00:51:29 --> 00:51:30

the

00:51:30 --> 00:51:31

evangelist,

00:51:32 --> 00:51:34

he says that John the Baptist did not

00:51:34 --> 00:51:36

deny, and he confessed, and he said,

00:51:37 --> 00:51:38

Christas.

00:51:39 --> 00:51:40

I am not the Christ.

00:51:41 --> 00:51:44

So then the messengers ask him,

00:51:44 --> 00:51:47

who are you then? Are you Elijah?

00:51:47 --> 00:51:50

According to Jewish theology, the prophet Elijah

00:51:50 --> 00:51:51

or Eliyahu

00:51:52 --> 00:51:54

was carried up into heaven on a chariot

00:51:54 --> 00:51:56

of fire, according to the book of 2nd

00:51:56 --> 00:51:59

Kings, and that he will come again just

00:51:59 --> 00:52:00

before the Messiah. He will be sort of

00:52:00 --> 00:52:02

the herald of the Messiah.

00:52:02 --> 00:52:05

So then the messengers from the Levites ask

00:52:05 --> 00:52:07

John the Baptist, are you Elijah?

00:52:08 --> 00:52:09

And he says,

00:52:10 --> 00:52:11

Ook Amy.

00:52:11 --> 00:52:12

I am not.

00:52:12 --> 00:52:14

So then they asked him a third question.

00:52:14 --> 00:52:17

So the Jews, the new testament period, were

00:52:17 --> 00:52:19

waiting for 3 great luminaries. This is how

00:52:19 --> 00:52:20

they understood

00:52:21 --> 00:52:23

this verse. They asked him a third question

00:52:23 --> 00:52:24

and that question is,

00:52:27 --> 00:52:28

Are you the prophet?

00:52:29 --> 00:52:31

Right? So the question is not, are you

00:52:31 --> 00:52:32

a prophet?

00:52:32 --> 00:52:35

The question is, are you the prophet?

00:52:35 --> 00:52:37

And the prophet, if you have a cross

00:52:37 --> 00:52:38

reference in your Bible,

00:52:39 --> 00:52:41

it is reference to Deuteronomy 1818,

00:52:41 --> 00:52:43

the mosaic antitype.

00:52:43 --> 00:52:46

Right? So there's 3 distinct lines of prophecy.

00:52:46 --> 00:52:48

The coming of Elijah, or should I say

00:52:48 --> 00:52:50

the second coming of Elijah,

00:52:50 --> 00:52:52

the coming of the Christ, and the coming

00:52:52 --> 00:52:53

of the prophet.

00:52:54 --> 00:52:56

So I would say that really only in

00:52:57 --> 00:52:59

Islam do these scriptures find fulfillment,

00:53:00 --> 00:53:03

right? In Luke, Jesus actually says, John the

00:53:03 --> 00:53:04

Baptist is

00:53:04 --> 00:53:06

Elijah. John the Baptist didn't know at that

00:53:06 --> 00:53:08

time, but he comes in the spirit and

00:53:08 --> 00:53:11

power of Elijah, not a literal reincarnation.

00:53:12 --> 00:53:14

Obviously, Jesus is the Christ, so who is

00:53:14 --> 00:53:15

the prophet. I'm aware that in the book

00:53:15 --> 00:53:18

of Acts, Jesus is identified as being the

00:53:18 --> 00:53:20

Mosaic prophet of 18/18 Deuteronomy,

00:53:21 --> 00:53:23

but there seems to be some,

00:53:24 --> 00:53:24

incongruency

00:53:25 --> 00:53:27

here because in the gospel of John, clearly,

00:53:27 --> 00:53:29

these are 3 distinct lines of prophecy.

00:53:31 --> 00:53:32

Alright.

00:53:33 --> 00:53:35

Next one, there's only 6 of these.

00:53:35 --> 00:53:38

I hope I'm not boring you stiff.

00:53:39 --> 00:53:41

As long as I'm entertained,

00:53:42 --> 00:53:43

it's really all that matters.

00:53:45 --> 00:53:46

So this one is from Isaiah.

00:53:47 --> 00:53:49

It's a very interesting book, by the way.

00:53:49 --> 00:53:51

Isaiah is prophesizing.

00:53:52 --> 00:53:54

And this one again is taken by Christians

00:53:54 --> 00:53:57

to be a reference or a prophecy and

00:53:57 --> 00:53:58

a typology

00:53:58 --> 00:54:01

of Jesus. So a typology because perhaps the

00:54:01 --> 00:54:02

immediate reference is to King Hezekiah.

00:54:03 --> 00:54:07

Right? It's probably describing King Hezekiah, but there's

00:54:07 --> 00:54:09

something under the surface foreshadowing someone else to

00:54:09 --> 00:54:10

come, possibly.

00:54:11 --> 00:54:12

So this is what it says. It

00:54:14 --> 00:54:15

says, in the Hebrew.

00:54:15 --> 00:54:16

It says,

00:54:17 --> 00:54:19

for, for a child will be born to

00:54:19 --> 00:54:20

us.

00:54:20 --> 00:54:21

And this verb

00:54:22 --> 00:54:23

is actually a,

00:54:25 --> 00:54:26

perfect. It's it's

00:54:27 --> 00:54:28

in the past tense,

00:54:28 --> 00:54:31

but it's translated as future because according to

00:54:31 --> 00:54:32

Williams, in his Hebrew,

00:54:33 --> 00:54:33

grammar,

00:54:33 --> 00:54:36

he's oftentimes and he says, oftentimes in the

00:54:36 --> 00:54:36

old testament,

00:54:37 --> 00:54:38

God will use

00:54:39 --> 00:54:40

a past tense verb,

00:54:41 --> 00:54:42

to

00:54:42 --> 00:54:44

emphasize something to come in the future. This

00:54:44 --> 00:54:47

is called the prophetic past. For example,

00:54:48 --> 00:54:50

We find this in the Quran. In,

00:54:53 --> 00:54:55

past tense, we will give you or we

00:54:55 --> 00:54:57

have already given you

00:54:58 --> 00:55:00

So it says, a child will be born

00:55:00 --> 00:55:01

and then it says,

00:55:04 --> 00:55:05

a son will be given.

00:55:10 --> 00:55:12

And there will be some sort of symbol

00:55:12 --> 00:55:13

of authority

00:55:14 --> 00:55:15

upon his

00:55:15 --> 00:55:16

upon his shoulder.

00:55:17 --> 00:55:18

Now at this point,

00:55:19 --> 00:55:22

Christians have an interesting translation for the rest

00:55:22 --> 00:55:22

of this

00:55:23 --> 00:55:25

or this verse, this ayah, if you will.

00:55:25 --> 00:55:27

They take this next verb,

00:55:28 --> 00:55:30

which means to call as passive.

00:55:31 --> 00:55:33

So their translations are invariably,

00:55:34 --> 00:55:36

and his name shall be called

00:55:37 --> 00:55:38

wonderful counselor,

00:55:39 --> 00:55:40

mighty God,

00:55:40 --> 00:55:42

the eternal father,

00:55:42 --> 00:55:45

the prince of peace. That's how they translate

00:55:45 --> 00:55:45

it.

00:55:46 --> 00:55:47

But if you look at the actual vowel

00:55:47 --> 00:55:48

pointings here,

00:55:49 --> 00:55:51

it is clearly in the active voice

00:55:52 --> 00:55:54

and clearly there's a subject to her and

00:55:54 --> 00:55:55

the direct object

00:55:55 --> 00:55:58

here. At least, this is my contention.

00:55:58 --> 00:56:01

So why do Christians tend to translate that

00:56:01 --> 00:56:03

way? It's because it's his mighty God. Right?

00:56:03 --> 00:56:06

And Christians, at least trinitarians, believe that Jesus

00:56:06 --> 00:56:08

is essentially God. But there's a problem here.

00:56:08 --> 00:56:10

It also calls him eternal father and the

00:56:10 --> 00:56:12

father and the son are separate and distinct

00:56:12 --> 00:56:13

hypostatic

00:56:13 --> 00:56:15

entities. So even a Christian reading of the

00:56:15 --> 00:56:17

text has some,

00:56:17 --> 00:56:20

in my opinion, theological problems from a

00:56:20 --> 00:56:21

Christian standpoint.

00:56:22 --> 00:56:24

But a better translation in my mind is

00:56:24 --> 00:56:25

that

00:56:25 --> 00:56:28

taking the verb as active and the wonderful

00:56:28 --> 00:56:32

counselor meaning God, the mighty God, the eternal

00:56:32 --> 00:56:33

father, which means

00:56:34 --> 00:56:35

Abba means rub.

00:56:35 --> 00:56:38

Shall call his name Prince of Peace.

00:56:38 --> 00:56:40

Amiru Salam.

00:56:41 --> 00:56:42

Of course,

00:56:42 --> 00:56:45

the business of the birthmark or

00:56:45 --> 00:56:48

symbol of authority on the prophet or

00:56:48 --> 00:56:51

Ketif. Right? This is mentioned in in multiple

00:56:51 --> 00:56:54

sources. Bahira, the monk, according to Sira, knew

00:56:54 --> 00:56:55

about this

00:56:55 --> 00:56:59

this khatam between his shoulder blades. Salman al

00:56:59 --> 00:56:59

Farisi,

00:57:00 --> 00:57:02

apparently knew about it. There's actually an entire

00:57:02 --> 00:57:03

chapter in the

00:57:09 --> 00:57:11

The whole chapter on this birthmark on his

00:57:11 --> 00:57:14

shoulder blade, which is an indication of his

00:57:14 --> 00:57:16

authority as a prophet.

00:57:17 --> 00:57:18

What's also interesting is that when the prophet

00:57:18 --> 00:57:20

sallallahu alaihi wasallam entered into Medina,

00:57:21 --> 00:57:23

Abdullah ibn Salam, who's a rabbi at the

00:57:23 --> 00:57:24

time,

00:57:25 --> 00:57:26

he said that the first thing that the

00:57:26 --> 00:57:28

prophet said first of all, he said,

00:57:30 --> 00:57:32

I recognize,

00:57:32 --> 00:57:33

recognize.

00:57:34 --> 00:57:36

I recognize his face was not the face

00:57:36 --> 00:57:36

of a liar.

00:57:37 --> 00:57:39

And then he said, that the prophet said,

00:57:49 --> 00:57:51

Oh people spread peace. Share your food.

00:57:52 --> 00:57:53

Maintain ties of kinship.

00:57:54 --> 00:57:56

Pray in the night when others are asleep,

00:57:56 --> 00:57:58

and you shall enter paradise in peace. So

00:57:58 --> 00:58:01

it begins with peace. He ends with peace.

00:58:01 --> 00:58:04

That's the what what rhetoricians will call the

00:58:04 --> 00:58:04

inclusio

00:58:05 --> 00:58:06

theme of that entire

00:58:07 --> 00:58:09

statement. It's about peace, almost as if he's

00:58:09 --> 00:58:10

identifying

00:58:10 --> 00:58:10

himself

00:58:11 --> 00:58:13

as the prophet of peace or the Sar

00:58:13 --> 00:58:16

Shalom, Amiru Salam, the Prince of Peace.

00:58:18 --> 00:58:18

Okay.

00:58:20 --> 00:58:22

That one usually ruffles a lot of Christian

00:58:22 --> 00:58:23

feathers.

00:58:23 --> 00:58:25

It's okay. We can have a nice

00:58:25 --> 00:58:26

discussion.

00:58:27 --> 00:58:29

Many of my teachers are Christian. I love

00:58:29 --> 00:58:29

them.

00:58:31 --> 00:58:33

Okay. Here's another one.

00:58:33 --> 00:58:34

This is

00:58:35 --> 00:58:37

also in Isaiah.

00:58:37 --> 00:58:39

This one doesn't not need a lot of

00:58:39 --> 00:58:39

commentary.

00:58:41 --> 00:58:43

I would consider this also a straightforward

00:58:44 --> 00:58:44

prophecy,

00:58:45 --> 00:58:46

as well as a typology. I think the

00:58:46 --> 00:58:49

immediate references to people at that time,

00:58:49 --> 00:58:51

I think the lesson is something like whether

00:58:51 --> 00:58:51

one is

00:58:52 --> 00:58:54

learned or unlearned in order to be guided

00:58:54 --> 00:58:55

by God,

00:58:55 --> 00:58:58

one must approach God's word with sort of

00:58:58 --> 00:59:00

his openness and a teachable spirit.

00:59:00 --> 00:59:03

Right? But there's interesting verse 12 here.

00:59:05 --> 00:59:06

So this says,

00:59:07 --> 00:59:10

and this is perfect with a verb consecutive.

00:59:10 --> 00:59:12

So this is explicitly future.

00:59:17 --> 00:59:19

And the book

00:59:20 --> 00:59:21

the book, The Revelation,

00:59:22 --> 00:59:23

Scripture,

00:59:25 --> 00:59:27

The book will be given to one who

00:59:27 --> 00:59:28

does not know letters.

00:59:31 --> 00:59:33

And it shall be said to him, which

00:59:34 --> 00:59:35

is here.

00:59:37 --> 00:59:39

It is the exact cognate

00:59:40 --> 00:59:40

of

00:59:41 --> 00:59:43

And he shall answer,

00:59:46 --> 00:59:49

I don't know a book. I am unlettered.

00:59:54 --> 00:59:56

Moving on. Almost done.

00:59:58 --> 00:59:59

Isaiah 42.

01:00:01 --> 01:00:03

This is very interesting. Again, I would consider

01:00:03 --> 01:00:05

it a straightforward prophecy and possibly a typology.

01:00:05 --> 01:00:07

Maybe the immediate reference

01:00:07 --> 01:00:10

is to Israel that is personified as a

01:00:10 --> 01:00:11

servant of God.

01:00:11 --> 01:00:13

So this is a long chapter. I'll just

01:00:13 --> 01:00:15

give you some highlights. It says,

01:00:19 --> 01:00:20

Behold my

01:00:21 --> 01:00:22

whom I uphold.

01:00:22 --> 01:00:24

Right? And this is the primary title

01:00:25 --> 01:00:26

of the prophet sallallahu alaihi wa sallam in

01:00:26 --> 01:00:27

the Quran.

01:00:35 --> 01:00:36

And when the prophet sallallahu alaihi wa sallam

01:00:36 --> 01:00:38

would hear these ayat, he would begin to

01:00:38 --> 01:00:40

weep that Allah is calling him

01:00:41 --> 01:00:43

So here, behold my abd, same word in

01:00:43 --> 01:00:46

Hebrew, whom I uphold, my chosen one and

01:00:46 --> 01:00:47

whom my soul delights. And of course the

01:00:47 --> 01:00:48

prophet

01:00:48 --> 01:00:50

salallahu alayhi wasalam is al Mujtaba. He is

01:00:50 --> 01:00:52

al Mustafa al Muhtar.

01:00:53 --> 01:00:54

It continues,

01:00:57 --> 01:00:59

alive. I shall put my

01:00:59 --> 01:01:00

upon him,

01:01:00 --> 01:01:02

a spirit of revelation.

01:01:05 --> 01:01:08

He shall bring law and order to the

01:01:08 --> 01:01:09

The

01:01:09 --> 01:01:12

are Gentiles. The word in Arabic for Gentile

01:01:14 --> 01:01:14

is Right?

01:01:19 --> 01:01:22

So those who follow the apostle, the unlettered

01:01:22 --> 01:01:26

prophet, the Gentile prophet. These are possible.

01:01:26 --> 01:01:28

The motherly prophet.

01:01:28 --> 01:01:30

All of these meanings are possible.

01:01:30 --> 01:01:32

All these meanings are

01:01:32 --> 01:01:33

prevalent.

01:01:34 --> 01:01:35

And then it continues.

01:01:38 --> 01:01:38

Very interesting.

01:01:39 --> 01:01:41

He will not raise his voice in the

01:01:41 --> 01:01:42

marketplace.

01:01:42 --> 01:01:44

There is a hadith in the Shema'il, her

01:01:44 --> 01:01:45

mother Aisha

01:01:46 --> 01:01:48

She says about the prophet sallallahu alaihi wa

01:01:48 --> 01:01:50

sallam because again, nobody knows the husband like

01:01:50 --> 01:01:51

the wife.

01:01:51 --> 01:01:52

She

01:01:55 --> 01:01:57

says, That he didn't even raise his voice

01:01:57 --> 01:01:58

in the marketplace.

01:02:00 --> 01:02:02

It continues now we have

01:02:03 --> 01:02:05

in the Hebrew text. We have sudden change

01:02:05 --> 01:02:08

of person. Now God is speaking directly to

01:02:08 --> 01:02:08

this

01:02:09 --> 01:02:11

to this the servant of God. And he

01:02:11 --> 01:02:11

says,

01:02:17 --> 01:02:19

I will give you as a covenant

01:02:19 --> 01:02:20

of humanity.

01:02:21 --> 01:02:23

So this prophet is again, this

01:02:25 --> 01:02:26

He's universal.

01:02:31 --> 01:02:32

158.

01:02:33 --> 01:02:34

The ayah that we heard one of the

01:02:34 --> 01:02:36

ayahs that we heard at the beginning of

01:02:36 --> 01:02:36

the event.

01:02:38 --> 01:02:41

It says, as a light of the gentiles.

01:02:43 --> 01:02:45

A light of the Gentiles. This is a

01:02:45 --> 01:02:46

construct phrase.

01:02:49 --> 01:02:50

Construct noun, absolute noun.

01:02:52 --> 01:02:53

Just skipping

01:02:56 --> 01:02:59

around, sing unto the Lord a new song,

01:03:00 --> 01:03:01

a sacred song,

01:03:01 --> 01:03:04

a new scripture, a new language, possibly.

01:03:05 --> 01:03:06

Continuing,

01:03:08 --> 01:03:10

Who will sing this new song according to

01:03:10 --> 01:03:12

the text? It says, the islanders,

01:03:14 --> 01:03:14

the gentiles,

01:03:15 --> 01:03:17

right. The the

01:03:18 --> 01:03:18

Islanders.

01:03:19 --> 01:03:20

The

01:03:20 --> 01:03:21

the Gentiles.

01:03:22 --> 01:03:23

And then it says,

01:03:27 --> 01:03:29

and the villages that Kadar

01:03:29 --> 01:03:29

inhabits.

01:03:30 --> 01:03:32

Kadar. Who is kedar?

01:03:33 --> 01:03:36

Kedar is the second son of Ismail alaihis

01:03:36 --> 01:03:37

salam according to Genesis.

01:03:39 --> 01:03:41

His name is mentioned 8 times

01:03:41 --> 01:03:43

in the Hebrew Bible.

01:03:43 --> 01:03:46

Jisinya says, the rabbis call all of the

01:03:46 --> 01:03:47

Arabians

01:03:47 --> 01:03:48

universally by this

01:03:49 --> 01:03:51

name. And

01:03:53 --> 01:03:56

is called is used of the Arabic language.

01:03:56 --> 01:03:58

The Jews refer Arabic as,

01:03:59 --> 01:04:00

the tongue of kedar.

01:04:02 --> 01:04:03

So this,

01:04:03 --> 01:04:04

he will be

01:04:05 --> 01:04:07

accepted. They will sing his new song. Who

01:04:07 --> 01:04:08

will the islanders,

01:04:09 --> 01:04:10

the Gentiles,

01:04:10 --> 01:04:11

and the Arabs?

01:04:12 --> 01:04:15

Another proof text of this, Ezekiel 27/21.

01:04:15 --> 01:04:16

It says,

01:04:19 --> 01:04:20

Arabia

01:04:20 --> 01:04:22

and all the princes of

01:04:24 --> 01:04:27

Kedar. And then it continues here, Isaiah 42.

01:04:31 --> 01:04:32

Let the inhabitants

01:04:33 --> 01:04:36

of the rock sing. What is the rock?

01:04:36 --> 01:04:37

Of course, Alcatraz.

01:04:37 --> 01:04:39

Just check. I'm just checking to see if

01:04:39 --> 01:04:40

you're still awake.

01:04:42 --> 01:04:42

Good.

01:04:42 --> 01:04:44

You're paying attention.

01:04:44 --> 01:04:46

No, not, maybe.

01:04:47 --> 01:04:49

I mean, we are we are entertaining typological

01:04:49 --> 01:04:50

exegesis.

01:04:52 --> 01:04:53

Anyway,

01:04:53 --> 01:04:55

maybe I'll go to Alcatraz and sing and

01:04:55 --> 01:04:57

fulfill the prophecy. No.

01:04:58 --> 01:04:58

This

01:04:59 --> 01:05:01

this is very enigmatic. Nobody really knows what

01:05:01 --> 01:05:02

this means.

01:05:02 --> 01:05:05

Some believe it's is just sort of what

01:05:05 --> 01:05:08

the Bible calls a generic sort of house

01:05:08 --> 01:05:09

of God, a fortress,

01:05:09 --> 01:05:12

a tabernacle of God of some sort. Some

01:05:12 --> 01:05:13

say it means Petra.

01:05:14 --> 01:05:14

In Jordan,

01:05:15 --> 01:05:18

there is a mountain in Medina called Salah.

01:05:18 --> 01:05:20

By the way. There's a mountain in Medina.

01:05:21 --> 01:05:23

It's mentioned in the Hadith.

01:05:25 --> 01:05:27

Continuing with this Isaiah chapter 42,

01:05:28 --> 01:05:30

they will be greatly ashamed,

01:05:31 --> 01:05:33

those who trust in carved images.

01:05:34 --> 01:05:36

Those who say to molten images,

01:05:39 --> 01:05:40

you are our gods.

01:05:40 --> 01:05:43

So this servant, this evid of God,

01:05:43 --> 01:05:46

stands as a bulwark against idolatry.

01:05:47 --> 01:05:49

And then it continues to call him,

01:05:50 --> 01:05:50

my servant,

01:05:52 --> 01:05:52

my messenger.

01:05:53 --> 01:05:54

He calls

01:05:55 --> 01:05:58

him, like the perfect or sound one.

01:06:03 --> 01:06:04

So that's 42.

01:06:06 --> 01:06:07

Last one.

01:06:09 --> 01:06:11

This is in the song of songs.

01:06:12 --> 01:06:14

There's many more we can look at, but

01:06:14 --> 01:06:16

again, no time.

01:06:17 --> 01:06:19

This is the last one I'll talk about.

01:06:19 --> 01:06:20

And again, this is just,

01:06:21 --> 01:06:21

just some

01:06:22 --> 01:06:24

some of it. The song of songs is

01:06:24 --> 01:06:25

called the canticum

01:06:26 --> 01:06:26

canticorum

01:06:27 --> 01:06:28

in Latin.

01:06:28 --> 01:06:30

It's called the song of Solomon as well.

01:06:30 --> 01:06:31

In Hebrew it's called Shir Hashirim.

01:06:32 --> 01:06:33

Shir Hashirim,

01:06:33 --> 01:06:35

which is a way of forming a superlative

01:06:35 --> 01:06:36

in Hebrew,

01:06:36 --> 01:06:39

meaning sort of the best song, right, or

01:06:39 --> 01:06:40

the best,

01:06:40 --> 01:06:42

eulogy, something like that.

01:06:43 --> 01:06:45

This is, probably an allegory,

01:06:46 --> 01:06:47

I would say.

01:06:48 --> 01:06:50

So what we have here is really a

01:06:50 --> 01:06:51

dialogue

01:06:51 --> 01:06:53

between a lover and his beloved.

01:06:54 --> 01:06:56

Looks like a man and his wife.

01:06:56 --> 01:06:58

You know, one of my teachers said, marriage

01:06:58 --> 01:06:59

is a living parable

01:06:59 --> 01:07:02

for mystical union with God, at least it's

01:07:02 --> 01:07:03

supposed to be.

01:07:04 --> 01:07:05

Inshallah, it is.

01:07:08 --> 01:07:08

Allegory,

01:07:09 --> 01:07:11

possibly for the relationship between

01:07:12 --> 01:07:13

God and Israel according

01:07:14 --> 01:07:15

to Talutic rabbis,

01:07:16 --> 01:07:18

rabbis or God and humanity according

01:07:18 --> 01:07:21

to Maimonides. Christians believe this is an allegory,

01:07:22 --> 01:07:24

of the love between Christ and his

01:07:24 --> 01:07:26

church. Right. There's a book by Roger Aylesworth,

01:07:26 --> 01:07:29

who is the president of the Illinois Baptist

01:07:29 --> 01:07:32

Association. It's called, he is altogether lovely finding

01:07:32 --> 01:07:34

Christ in the song of songs.

01:07:35 --> 01:07:36

But anyway,

01:07:37 --> 01:07:40

chapter 5 verses 10 through 16, we have

01:07:40 --> 01:07:42

a physical description of the beloved.

01:07:43 --> 01:07:44

A physical description.

01:07:45 --> 01:07:46

So this is what it says,

01:07:50 --> 01:07:53

My beloved is literally white and red.

01:07:54 --> 01:07:55

White and red.

01:07:56 --> 01:07:57

In the Shamael, the Prophet

01:07:58 --> 01:07:59

is described,

01:07:59 --> 01:08:00

says,

01:08:01 --> 01:08:03

which is something like a white mixed with

01:08:03 --> 01:08:04

redness.

01:08:05 --> 01:08:06

The Hebrew continues,

01:08:09 --> 01:08:10

chosen amongst 10,000,

01:08:12 --> 01:08:14

which is something like saying he's very very

01:08:14 --> 01:08:15

special.

01:08:18 --> 01:08:20

His head is like gold.

01:08:21 --> 01:08:22

Meaning his intellect

01:08:22 --> 01:08:23

is

01:08:28 --> 01:08:29

fantastic. His locks

01:08:30 --> 01:08:30

are wavy

01:08:31 --> 01:08:32

and black

01:08:34 --> 01:08:35

as a raven.

01:08:38 --> 01:08:39

In the

01:08:40 --> 01:08:42

Shamal, the prophet sallallahu alaihi wasallam's hair was

01:08:42 --> 01:08:45

was neither straight nor curly, but wavy.

01:08:46 --> 01:08:47

And what's interesting here,

01:08:48 --> 01:08:49

this word

01:08:54 --> 01:08:56

is Arab. This is the same word for

01:08:56 --> 01:08:56

Arab,

01:08:57 --> 01:09:00

and it's translated as raven here. Now this

01:09:00 --> 01:09:02

word appears in the plural in the book

01:09:02 --> 01:09:03

of 1st kings,

01:09:04 --> 01:09:06

and it says that when Elijah was in

01:09:06 --> 01:09:06

the wilderness,

01:09:07 --> 01:09:10

the translation, almost all translations except for 1,

01:09:10 --> 01:09:13

say that the ravens came and gave him

01:09:13 --> 01:09:14

food and drink.

01:09:15 --> 01:09:18

There's one loan translation I found. Farrar Fenton

01:09:19 --> 01:09:19

died 1920.

01:09:20 --> 01:09:22

The holy Bible in modern English who translates

01:09:22 --> 01:09:23

it there as Arabs. That the

01:09:25 --> 01:09:27

Arabs came and brought food and drink to

01:09:27 --> 01:09:30

Elijah. And many rabbis accept this translation

01:09:30 --> 01:09:32

and say that this is an indication

01:09:32 --> 01:09:34

that towards the end of time,

01:09:35 --> 01:09:37

Arabs and Jews will come together under the

01:09:37 --> 01:09:38

banner of the Messiah.

01:09:50 --> 01:09:50

Almost

01:09:51 --> 01:09:54

done. And it continues to describe his eyes,

01:09:54 --> 01:09:55

his cheeks, his hands,

01:09:56 --> 01:09:57

his,

01:09:57 --> 01:09:58

countenance.

01:09:58 --> 01:10:00

Verse 16, it says,

01:10:02 --> 01:10:03

His mouth is

01:10:04 --> 01:10:04

sweet.

01:10:06 --> 01:10:07

He is altogether

01:10:07 --> 01:10:08

desirable.

01:10:12 --> 01:10:14

This is my beloved and this is my

01:10:14 --> 01:10:14

friend,

01:10:16 --> 01:10:18

Oh daughters of Jerusalem. So we have this

01:10:18 --> 01:10:19

word here,

01:10:25 --> 01:10:26

which is.

01:10:26 --> 01:10:28

So this is poetry.

01:10:28 --> 01:10:30

Right? It's elliptical.

01:10:31 --> 01:10:33

It's indirect. That's the nature of poetry.

01:10:34 --> 01:10:36

So we have something like an echo of

01:10:36 --> 01:10:36

the name

01:10:37 --> 01:10:39

of the prophet sallallahu alaihi wasallam.

01:10:39 --> 01:10:41

This might relate to its esoteric aspect.

01:10:42 --> 01:10:43

So poetry is not going to give you

01:10:43 --> 01:10:45

the answer. For example, we have a sort

01:10:45 --> 01:10:47

of clue as to the name of the

01:10:47 --> 01:10:51

Messiah. In Psalm 20 verse 6, David writes,

01:10:58 --> 01:11:00

David writes, I know that God saves his

01:11:00 --> 01:11:02

Messiah. He shall hear him from his holy

01:11:02 --> 01:11:05

heaven with the saving power of his right

01:11:05 --> 01:11:06

hand.

01:11:06 --> 01:11:08

Yesha Yamino. The name of the messiah is

01:11:08 --> 01:11:09

Yeshua,

01:11:10 --> 01:11:11

the one saved by God.

01:11:12 --> 01:11:14

Right? That's how poetry works.

01:11:17 --> 01:11:17

Alright.

01:11:18 --> 01:11:19

I am done.

01:11:22 --> 01:11:23

It's almost 9.

01:11:24 --> 01:11:25

I took so much time.

01:11:26 --> 01:11:28

Sorry about that. But we'll try to take

01:11:28 --> 01:11:30

a few, maybe 1 or 2.

01:11:30 --> 01:11:32

People aren't tired. You can get out and

01:11:32 --> 01:11:33

leave if you want.

01:11:33 --> 01:11:34

Don't

01:11:34 --> 01:11:35

throw fruit at me.

01:11:37 --> 01:11:39

Any questions or comments? Anyone has a question,

01:11:39 --> 01:11:42

there's they can just go forward now to

01:11:42 --> 01:11:43

the q and a mic, which is at

01:11:43 --> 01:11:44

the front left.

01:11:54 --> 01:11:55

Thank you for this informative,

01:11:56 --> 01:11:56

lecture.

01:12:06 --> 01:12:08

Most exegetes will say that it's an it's

01:12:08 --> 01:12:09

an allegory. So it's,

01:12:10 --> 01:12:12

it's presented as a dialogue between a lover

01:12:12 --> 01:12:14

and his beloved and her beloved.

01:12:14 --> 01:12:15

Right?

01:12:17 --> 01:12:18

Some say that it's

01:12:18 --> 01:12:21

describing Solomon and Solomon is describing one of

01:12:21 --> 01:12:22

his wives. Right?

01:12:23 --> 01:12:24

In that case, we would

01:12:24 --> 01:12:26

probably say allegory or typology,

01:12:27 --> 01:12:27

but usually,

01:12:28 --> 01:12:30

and this book is quite controversial. It actually

01:12:30 --> 01:12:32

almost didn't make it into the Hebrew Bible

01:12:32 --> 01:12:33

canon

01:12:33 --> 01:12:35

in the 1st century, the Council of Yovneh.

01:12:36 --> 01:12:38

But most rabbis would say that this is

01:12:38 --> 01:12:40

really describing this is really an allegory

01:12:41 --> 01:12:41

for,

01:12:43 --> 01:12:46

God and Israel is describing their relationship. And

01:12:46 --> 01:12:48

at times the relationship is quite intimate, but

01:12:48 --> 01:12:50

of course, this type of,

01:12:51 --> 01:12:54

parable, you know, this The marriage parable is

01:12:54 --> 01:12:57

controversial, but sort of gets the point across

01:12:57 --> 01:12:59

that Israel is very beloved

01:12:59 --> 01:13:01

to God. So that's this sort of immediate

01:13:01 --> 01:13:03

meaning of it.

01:13:11 --> 01:13:13

Now I was wondering if you could talk

01:13:13 --> 01:13:15

a little about a little about the verses

01:13:15 --> 01:13:16

in John

01:13:16 --> 01:13:19

Yes. And the paraclete, the Ahmed, and if

01:13:19 --> 01:13:21

I have to go away or the one

01:13:21 --> 01:13:23

who will bring you into all truth will

01:13:23 --> 01:13:25

not come unto you. Yes.

01:13:26 --> 01:13:27

He threw me a softball.

01:13:29 --> 01:13:31

I think I can handle that one. So

01:13:31 --> 01:13:32

the verses were about

01:13:33 --> 01:13:36

the periculate passes passages in John.

01:13:38 --> 01:13:40

There's a few ways you can go about

01:13:40 --> 01:13:42

dealing with this.

01:13:42 --> 01:13:44

John 14 and John 16.

01:13:45 --> 01:13:48

If you read those texts, it seems at

01:13:48 --> 01:13:50

times that Jesus is talking about a human

01:13:50 --> 01:13:52

messenger to come.

01:13:52 --> 01:13:54

And then at other times, he identifies

01:13:55 --> 01:13:57

the paraclete as the Holy Spirit.

01:13:58 --> 01:13:58

Right?

01:13:59 --> 01:14:01

And the gospel of John, by the way,

01:14:02 --> 01:14:04

is known for double entendres

01:14:04 --> 01:14:05

or sort of double meanings.

01:14:06 --> 01:14:08

So both of them could be true. Now

01:14:08 --> 01:14:10

what's interesting is that Jesus in the first

01:14:10 --> 01:14:13

John, the first epistle of John is called

01:14:15 --> 01:14:17

Right? Which is evidence that a human being

01:14:17 --> 01:14:19

can be called Paraclete. And then,

01:14:20 --> 01:14:22

and then also in first John, it says,

01:14:23 --> 01:14:26

it says, believe not every spirit,

01:14:27 --> 01:14:29

but test the spirits to see whether they

01:14:29 --> 01:14:30

are from

01:14:31 --> 01:14:34

God. For indeed, many false prophets have gone

01:14:34 --> 01:14:36

out into the world. So it seems like

01:14:36 --> 01:14:38

in the Johannine community,

01:14:38 --> 01:14:40

the author of these texts, the word spirit

01:14:40 --> 01:14:43

and prophet can be used interchangeably.

01:14:43 --> 01:14:45

In other words, the Paraclete

01:14:46 --> 01:14:49

seems to be a spirit of true prophecy.

01:14:50 --> 01:14:51

Maybe that's how we can do with these

01:14:51 --> 01:14:52

texts.

01:14:53 --> 01:14:53

Now,

01:14:54 --> 01:14:55

yeah, there's a condition.

01:14:55 --> 01:14:57

I believe it's in John 16

01:14:57 --> 01:14:59

that I have yet many things to say

01:14:59 --> 01:15:01

unto you, but you cannot bear them now.

01:15:04 --> 01:15:06

But when he, the spirit of truth has

01:15:06 --> 01:15:08

come, he will show you all things. It

01:15:08 --> 01:15:10

is expediting for you that I go away

01:15:10 --> 01:15:11

for if I do not go I think

01:15:11 --> 01:15:13

that's John 14, actually.

01:15:13 --> 01:15:15

If I do not go, the paraclete will

01:15:15 --> 01:15:17

not come unto you. Right? So that's an

01:15:17 --> 01:15:18

interesting verse

01:15:19 --> 01:15:20

that the coming of the paraclete,

01:15:21 --> 01:15:22

who or whatever it

01:15:22 --> 01:15:26

is, is conditional upon the departure of Christ.

01:15:26 --> 01:15:28

And clearly, if you read the new testament,

01:15:28 --> 01:15:31

the Holy Spirit was active in the world

01:15:32 --> 01:15:33

before Christ made this statement.

01:15:34 --> 01:15:36

Right? And of course, Catholics have a response

01:15:36 --> 01:15:38

to this whether it's good or not. I

01:15:38 --> 01:15:40

don't know. But they have this idea of

01:15:40 --> 01:15:41

the Holy Spirit,

01:15:42 --> 01:15:45

that precedes eternally, but is sent in economy.

01:15:45 --> 01:15:47

The Holy Spirit comes and goes

01:15:48 --> 01:15:50

in economy in the temporal world and this

01:15:50 --> 01:15:51

sort of explains,

01:15:52 --> 01:15:54

the apparent contradiction here in the text.

01:15:55 --> 01:15:57

As far as any etymological

01:15:57 --> 01:15:58

similarities,

01:15:58 --> 01:15:59

there is an opinion that

01:16:00 --> 01:16:00

perakletas

01:16:01 --> 01:16:02

is a corruption

01:16:03 --> 01:16:04

of peraklutas.

01:16:05 --> 01:16:06

So the

01:16:07 --> 01:16:09

eta, it used to be a upsilon and

01:16:09 --> 01:16:11

it became an eta. There's no manuscript evidence

01:16:11 --> 01:16:12

of this.

01:16:12 --> 01:16:13

There's a great,

01:16:14 --> 01:16:15

article written by,

01:16:16 --> 01:16:17

I wanna say Sean Anthony,

01:16:18 --> 01:16:19

Ohio state,

01:16:19 --> 01:16:22

where he says that, probably the first person

01:16:22 --> 01:16:25

to make that claim, it seems like it

01:16:25 --> 01:16:28

came from an Italian professor named Bonacci, I

01:16:28 --> 01:16:29

believe, from

01:16:30 --> 01:16:30

La Sapienza

01:16:31 --> 01:16:32

University in Italy.

01:16:33 --> 01:16:33

That,

01:16:34 --> 01:16:34

that,

01:16:35 --> 01:16:36

with

01:16:36 --> 01:16:38

an eta is a,

01:16:38 --> 01:16:40

is a, mutilation of.

01:16:40 --> 01:16:43

Again, there's no external evidence of that.

01:16:43 --> 01:16:45

The other question is, this is Greek. So

01:16:45 --> 01:16:48

what did Isa Alaihi Salam actually say in

01:16:48 --> 01:16:49

Syriac?

01:16:49 --> 01:16:51

Now, if you look at the Peshta, which

01:16:51 --> 01:16:53

is the Syriac translation of the Greek,

01:16:54 --> 01:16:56

unfortunately it says,

01:16:57 --> 01:16:58

it says They

01:16:59 --> 01:17:00

just transliterated

01:17:01 --> 01:17:03

the Greek term.

01:17:04 --> 01:17:07

Ibn Utayib who was a Christian scribe who

01:17:07 --> 01:17:08

translated Tatians

01:17:09 --> 01:17:09

Diatessaron,

01:17:11 --> 01:17:11

into Arabic,

01:17:12 --> 01:17:15

so Syriac into Arabic. He rendered

01:17:15 --> 01:17:18

the Arabic as Al Faraklet.

01:17:18 --> 01:17:19

Right?

01:17:19 --> 01:17:21

We don't really know what he said. However,

01:17:21 --> 01:17:23

in the 12th century,

01:17:23 --> 01:17:24

at Saint Catherine's Monastery,

01:17:25 --> 01:17:26

some lectionaries,

01:17:27 --> 01:17:29

New Testament lectionaries were discovered,

01:17:30 --> 01:17:31

and

01:17:31 --> 01:17:34

here we have an actual Syriac

01:17:35 --> 01:17:36

term for paraclete,

01:17:36 --> 01:17:37

and it's

01:17:42 --> 01:17:43

So this is from the root naham.

01:17:45 --> 01:17:48

Naham. So according to the Brown driver Briggs

01:17:49 --> 01:17:50

Hebrew English Lexicon,

01:17:51 --> 01:17:54

Syriac does not have a hamada root. There's

01:17:54 --> 01:17:55

no root in Syriac

01:17:56 --> 01:17:59

like ham hamada, yahmadu. It doesn't have that.

01:17:59 --> 01:18:01

It has naham, which might have subsumed

01:18:02 --> 01:18:03

that root.

01:18:03 --> 01:18:04

So

01:18:06 --> 01:18:08

there there could be an etymological correspondence. Right

01:18:08 --> 01:18:09

means

01:18:15 --> 01:18:16

to be next to someone, and

01:18:17 --> 01:18:18

means to be next to someone,

01:18:19 --> 01:18:22

and klatus, kaleo in Greek means to call

01:18:22 --> 01:18:22

somebody.

01:18:23 --> 01:18:26

So the Pericleto is someone you call in

01:18:26 --> 01:18:27

distress. Right?

01:18:28 --> 01:18:29

Seems like Jacob

01:18:30 --> 01:18:31

and the Shiloh,

01:18:31 --> 01:18:33

it seems like Isa alaihis salam is also

01:18:34 --> 01:18:36

prophesizing the shilo here.

01:18:36 --> 01:18:38

The the,

01:18:38 --> 01:18:39

the intercessor

01:18:39 --> 01:18:42

and of course the prophet sallallahu alaihi salam's

01:18:42 --> 01:18:44

name on the yomulul qiyama is Ahmad.

01:18:44 --> 01:18:47

So, Ismuhu Ahmad, alaihi salallam is quoted to

01:18:47 --> 01:18:49

have said in the Quran. He doesn't say

01:18:49 --> 01:18:49

Ismuhu

01:18:51 --> 01:18:51

Muhammad

01:18:53 --> 01:18:56

and this could be a straight superlative. Meaning,

01:18:56 --> 01:18:58

his name is the most praised

01:18:58 --> 01:19:00

rather than his name is Ahmed. It's a

01:19:00 --> 01:19:01

superlative.

01:19:02 --> 01:19:04

Meaning, the name of the prophet Muhammad

01:19:05 --> 01:19:06

is mostly praised

01:19:06 --> 01:19:08

or it's an indication that,

01:19:09 --> 01:19:11

on the Yom Al Qiyamah, this is his

01:19:11 --> 01:19:12

actual name, Ahmad.

01:19:14 --> 01:19:16

I know that was sort of all over

01:19:16 --> 01:19:17

the place, but

01:19:19 --> 01:19:19

Yes, sir.

01:19:23 --> 01:19:23

I

01:19:32 --> 01:19:35

when I look at I I I skimmed

01:19:35 --> 01:19:38

a book by the Baha'i community claiming that

01:19:38 --> 01:19:39

Baha'u'llah is

01:19:39 --> 01:19:41

foreshadowed in the Quran for example. Is there

01:19:41 --> 01:19:44

a clear criterion by which one could distinguish,

01:19:45 --> 01:19:47

you know, reaching in the text versus,

01:19:47 --> 01:19:50

straightforward foreshadowing? Or is there any sort of

01:19:55 --> 01:19:57

reach and and vice versa?

01:19:58 --> 01:19:59

Is there a particular book what? I didn't

01:19:59 --> 01:20:00

catch

01:20:02 --> 01:20:02

last part. I'm wondering if there's a a

01:20:02 --> 01:20:03

book or a resource that could go through

01:20:03 --> 01:20:05

and say, for example, like some some of

01:20:05 --> 01:20:08

the things that you've mentioned sound extremely convincing.

01:20:08 --> 01:20:11

And I think to dis to dismiss it

01:20:11 --> 01:20:12

as a reach is simplistic.

01:20:13 --> 01:20:14

But I would also say that some of

01:20:14 --> 01:20:15

the things, for example, the other

01:20:16 --> 01:20:18

To reach. Right. Yeah. Yeah.

01:20:19 --> 01:20:21

The other faith communities have have taken, you

01:20:21 --> 01:20:23

know, ones after the prophet salallahu alaihi wasallam

01:20:23 --> 01:20:25

are reaches in my mind, but I'm, you

01:20:25 --> 01:20:27

know, biased as a Muslim. So I'm wondering

01:20:27 --> 01:20:28

if there's something that kind of goes through

01:20:28 --> 01:20:29

it. Well, I I would say that it's

01:20:29 --> 01:20:32

important. I mean, we're looking at isolated verses.

01:20:32 --> 01:20:34

Right? Yep. I think it's very very important

01:20:34 --> 01:20:37

to look at the, look at the totality

01:20:37 --> 01:20:39

of the text and of

01:20:40 --> 01:20:41

what we can ascertain to be the original

01:20:41 --> 01:20:41

teaching of that would be who that prophet

01:20:41 --> 01:20:43

might be. So original teaching of that would

01:20:43 --> 01:20:45

be who that prophet might be.

01:20:46 --> 01:20:47

So with the case of Baha'iullah, I mean,

01:20:47 --> 01:20:48

there are multiple hadith,

01:20:50 --> 01:20:50

where

01:20:51 --> 01:20:54

the prophet sallallahu alaihi wasallam is

01:20:54 --> 01:20:57

characterized as being the final prophet. Right. Right?

01:20:57 --> 01:20:58

So what do you do with all of

01:20:58 --> 01:20:59

that? Right?

01:21:00 --> 01:21:01

Well you can say, well, the ulema, you

01:21:01 --> 01:21:03

know, they corrupted things and so on and

01:21:03 --> 01:21:05

so forth. Yeah. But there are texts that

01:21:05 --> 01:21:07

are difficult to deal with. So what I

01:21:07 --> 01:21:09

can do, I'm prepared to deal with the

01:21:09 --> 01:21:11

entire biblical text. I don't think there's necessarily

01:21:11 --> 01:21:12

anything,

01:21:13 --> 01:21:15

in the biblical text that cannot be reconciled

01:21:16 --> 01:21:17

in one way or another,

01:21:18 --> 01:21:20

with the Islamic tradition. Now we actually

01:21:21 --> 01:21:21

have,

01:21:22 --> 01:21:24

a way of dealing with

01:21:25 --> 01:21:27

apparent contradictions between the bible and the Quran,

01:21:27 --> 01:21:29

and this is intimated in the Quran itself.

01:21:29 --> 01:21:31

If you take that approach that there's tahrif

01:21:31 --> 01:21:33

and the naus, that there's,

01:21:34 --> 01:21:37

that there's corruption in the text. Right? And

01:21:37 --> 01:21:39

according, if you read someone like Ehrman, right,

01:21:39 --> 01:21:41

for example, it's very clear that there is

01:21:41 --> 01:21:44

definitely corruption in the text, although his method,

01:21:44 --> 01:21:46

can be called into question,

01:21:46 --> 01:21:47

at times.

01:21:48 --> 01:21:48

So,

01:21:49 --> 01:21:50

I mean, it's interesting

01:21:51 --> 01:21:53

that Christians might characterize this as reaching and

01:21:53 --> 01:21:54

they do. You're right.

01:21:55 --> 01:21:56

It's very interesting to me because,

01:21:58 --> 01:22:00

for a Christian to go into the Hebrew

01:22:00 --> 01:22:03

text and to draw out the deity of

01:22:03 --> 01:22:03

Christ

01:22:05 --> 01:22:06

from a Hebrew text,

01:22:07 --> 01:22:08

wow, that's difficult.

01:22:12 --> 01:22:14

Many times in the Hebrew bible, indeed I

01:22:14 --> 01:22:16

am God and not a man. Indeed I

01:22:16 --> 01:22:17

am God and not a man. God is

01:22:17 --> 01:22:19

not a man. Right?

01:22:20 --> 01:22:21

But they've managed to do it. Now if

01:22:21 --> 01:22:23

you ask a Christian, well, why do you

01:22:23 --> 01:22:25

believe that then? The Christian response is, well,

01:22:25 --> 01:22:27

this is what is stated in scripture.

01:22:28 --> 01:22:29

Like Matthew,

01:22:29 --> 01:22:31

right? He's quoting these things from the old

01:22:31 --> 01:22:33

testament, and Matthew is inspired by the Holy

01:22:33 --> 01:22:34

Ghost.

01:22:35 --> 01:22:37

So that is the word of God. So

01:22:37 --> 01:22:38

what I'm showing here,

01:22:38 --> 01:22:40

this none of this is binding upon us

01:22:40 --> 01:22:41

to believe in any of this.

01:22:42 --> 01:22:45

Right? This is just an illustration I'm making.

01:22:45 --> 01:22:46

So there's a difference between

01:22:47 --> 01:22:48

something revealed in a scripture,

01:22:49 --> 01:22:53

and something that a scholar is simply sort

01:22:53 --> 01:22:54

of proposing.

01:22:54 --> 01:22:56

Right? So I think the the short answer

01:22:56 --> 01:22:58

to your question is, I think we need

01:22:58 --> 01:23:00

to look at the totality of the tradition

01:23:00 --> 01:23:01

and deal with other problematic,

01:23:02 --> 01:23:05

aspects that people tend to ignore. We don't

01:23:05 --> 01:23:07

want to engage in what's known as salad

01:23:07 --> 01:23:08

bar hermeneutics.

01:23:08 --> 01:23:09

So walk by and pick up what we

01:23:09 --> 01:23:10

want.

01:23:11 --> 01:23:11

Right?

01:23:13 --> 01:23:13

So

01:23:15 --> 01:23:15

Yeah.

01:23:18 --> 01:23:21

Yeah. I mean I mean taking vicarious atonement,

01:23:21 --> 01:23:24

deity of Christ, trinity from the Hebrew text,

01:23:25 --> 01:23:27

that's that's quite a difficult task, I think.

01:23:27 --> 01:23:28

Much more difficult to what

01:23:29 --> 01:23:29

I'm doing because

01:23:30 --> 01:23:32

Islamic theology and Jewish theology, I mean, you

01:23:32 --> 01:23:34

can read the 13 principles of Maimonides and

01:23:34 --> 01:23:35

pretty much go, yeah.

01:23:35 --> 01:23:37

Sounds pretty good. Obviously,

01:23:38 --> 01:23:39

he believes that there's no prophecy.

01:23:40 --> 01:23:41

There's no prophet greater than Moses.

01:23:42 --> 01:23:44

But as far as his theological understandings of

01:23:44 --> 01:23:45

God and,

01:23:46 --> 01:23:49

as far as the the oneness of God,

01:23:49 --> 01:23:50

we're certainly in agreement with that.

01:23:51 --> 01:23:52

Yes.

01:23:53 --> 01:23:54

I apologize.

01:23:54 --> 01:23:56

I was a little late. So, if these

01:23:56 --> 01:23:58

questions have already been answered in the first

01:23:58 --> 01:23:59

part, I'll go back to the video.

01:24:01 --> 01:24:03

So the the ayah that mentions,

01:24:09 --> 01:24:11

I've heard many people use this as a

01:24:11 --> 01:24:13

not this particular I other iat,

01:24:14 --> 01:24:17

that are what is the end of home?

01:24:17 --> 01:24:19

Are we saying that all of the text,

01:24:19 --> 01:24:21

the canonized text, what are we looking at?

01:24:21 --> 01:24:23

So that's one part of the question.

01:24:23 --> 01:24:26

You know, do we consider the apocryphal text

01:24:26 --> 01:24:28

as part of that material? I know they

01:24:28 --> 01:24:29

don't, obviously.

01:24:29 --> 01:24:31

And then the second part of that would

01:24:31 --> 01:24:34

be here it mentions specifically the Torah, and

01:24:34 --> 01:24:35

that's supposed to be the first five books.

01:24:35 --> 01:24:38

And so we did jump into some of

01:24:38 --> 01:24:40

the non first five books. And I'm curious

01:24:40 --> 01:24:42

if that's just natural as part of the,

01:24:43 --> 01:24:44

evaluation of it. And the third part possibly

01:24:44 --> 01:24:45

to the question is, how early does this

01:24:45 --> 01:24:45

go? I mean, how far back can we

01:24:51 --> 01:24:52

text from,

01:24:52 --> 01:24:55

you know, their scriptures. About here are the

01:24:55 --> 01:24:58

text from, you know, their scriptures, maybe people

01:24:58 --> 01:25:00

who converted from Christianity or Judaism.

01:25:01 --> 01:25:03

Is this something in our modern, you know,

01:25:03 --> 01:25:05

few 100 years that this research has been

01:25:05 --> 01:25:06

done? Or can we go back a 1000

01:25:06 --> 01:25:08

years and find people talking about it?

01:25:09 --> 01:25:11

Apparently, you did miss the first part.

01:25:12 --> 01:25:13

No. So

01:25:14 --> 01:25:15

so we said

01:25:16 --> 01:25:17

that seems to mean

01:25:18 --> 01:25:20

what they have with them at that time.

01:25:20 --> 01:25:22

What the Jews and Christians have when this

01:25:22 --> 01:25:23

ayah was revealed,

01:25:24 --> 01:25:24

that

01:25:25 --> 01:25:27

there are descriptions. Now, again, what are these

01:25:27 --> 01:25:29

descriptions? Are they sort of general qualities and

01:25:29 --> 01:25:31

the prophets fits the descriptions or are they

01:25:31 --> 01:25:34

specific references? That's a difference of opinion. But

01:25:34 --> 01:25:35

end of whom seems to mean that. And

01:25:35 --> 01:25:38

the translation that the sister read was a

01:25:38 --> 01:25:38

good translation,

01:25:39 --> 01:25:41

whom they find mentioned in their Torah and

01:25:49 --> 01:25:51

sallallahu alaihi wasallam. As seem to point to

01:25:51 --> 01:25:53

the prophet sallallahu alaihi wasallam.

01:25:53 --> 01:25:55

As far as Torah goes, the word Torah,

01:25:56 --> 01:25:57

the word Torah is a very, very,

01:26:01 --> 01:26:03

very, imprecise word. Right? So yes, the first

01:26:03 --> 01:26:05

five books are called the Torah. They're also

01:26:05 --> 01:26:05

called Chumash.

01:26:07 --> 01:26:08

The entire old testament

01:26:09 --> 01:26:10

is called

01:26:10 --> 01:26:11

Torah Shebi,

01:26:14 --> 01:26:15

Ketav,

01:26:16 --> 01:26:18

the written Torah. So rabbis

01:26:19 --> 01:26:21

use the word Torah for the entire old

01:26:21 --> 01:26:22

testament

01:26:22 --> 01:26:24

in addition to the word Tanakh. In fact,

01:26:25 --> 01:26:27

the entire old testament, the Tanakh as well

01:26:27 --> 01:26:28

as the Gemara

01:26:29 --> 01:26:31

and the I'm sorry, Mishnah and Tamara, which

01:26:31 --> 01:26:32

is the Talmud.

01:26:32 --> 01:26:35

You put these two together, the written the

01:26:35 --> 01:26:36

old testament

01:26:40 --> 01:26:42

the Torah which is from heaven. So the

01:26:42 --> 01:26:43

word Torah

01:26:43 --> 01:26:44

can mean

01:26:44 --> 01:26:46

the entire corpus,

01:26:46 --> 01:26:50

the entire corpus of Jewish sacred texts because

01:26:50 --> 01:26:53

rabbis at least orthodox Judaism, believes that the

01:26:53 --> 01:26:54

Mishnah and the Gemara

01:26:55 --> 01:26:56

are inspired

01:26:56 --> 01:26:59

by the Ruach Kadosh that rabbis are being

01:26:59 --> 01:27:01

inspired to write those things. That's sacred

01:27:01 --> 01:27:04

text. So the word Torah, as they understood

01:27:04 --> 01:27:06

it, and could mean a lot of things.

01:27:06 --> 01:27:09

Not just necessarily the first five books.

01:27:10 --> 01:27:12

And then the last the question,

01:27:13 --> 01:27:14

I mentioned earlier that at the top of

01:27:14 --> 01:27:16

my lecture that initially initially,

01:27:18 --> 01:27:18

Muslim

01:27:20 --> 01:27:20

exegetes

01:27:21 --> 01:27:24

would sort of do a cursory reading of

01:27:24 --> 01:27:25

the Torah and the gospel.

01:27:26 --> 01:27:27

Right?

01:27:27 --> 01:27:29

With limited knowledge of, you know, Greek and

01:27:29 --> 01:27:31

Hebrew and Syriac and biblical

01:27:31 --> 01:27:33

history and things like that. And on the

01:27:33 --> 01:27:36

surface, they concluded that there's nothing about the

01:27:36 --> 01:27:38

prophet sallallahu alaihi wasallam. So then you have

01:27:38 --> 01:27:40

this idea of tahrifunas,

01:27:40 --> 01:27:43

and there's some Quranic ayat that can be

01:27:43 --> 01:27:45

interpreted to mean that indeed, there's corruption of

01:27:45 --> 01:27:47

the text of what the Jews and the

01:27:47 --> 01:27:49

Christians call the Torah and in the in

01:27:49 --> 01:27:51

the Injeel. But upon further inspection,

01:27:52 --> 01:27:55

later after Imam Tabari, you have exigence going

01:27:55 --> 01:27:56

into these books and saying, wait a minute.

01:27:56 --> 01:27:58

There's there's something more to this.

01:27:59 --> 01:27:59

Right?

01:28:00 --> 01:28:00

And

01:28:03 --> 01:28:05

so that is with them. There have been

01:28:05 --> 01:28:08

no major redactions to the Tanakh since this

01:28:08 --> 01:28:10

ayah was revealed. So end of the film

01:28:10 --> 01:28:12

still is in effect as it were. So

01:28:12 --> 01:28:13

there's something

01:28:13 --> 01:28:16

in the bible today that seems to indicate

01:28:16 --> 01:28:18

the prophet sallallahu alaihi wasallam. Is it these?

01:28:18 --> 01:28:20

I don't know. This

01:28:20 --> 01:28:21

is my sort of,

01:28:23 --> 01:28:25

guesswork, if you will. Thank you. That

01:28:26 --> 01:28:27

probably

01:28:28 --> 01:28:28

is.

01:28:29 --> 01:28:30

We'll

01:28:31 --> 01:28:33

take one more question from the microphone,

01:28:41 --> 01:28:43

I was a Christian,

01:28:43 --> 01:28:44

and,

01:28:45 --> 01:28:48

going through some of the passage, you actually

01:28:48 --> 01:28:50

asked a question. I don't know how Christians

01:28:51 --> 01:28:51

answer

01:28:52 --> 01:28:54

this part, which is John,

01:28:55 --> 01:28:57

how it is supposed it's supposed to be

01:28:57 --> 01:28:59

the Holy Spirit

01:28:59 --> 01:29:00

coming to,

01:29:02 --> 01:29:05

coming to like, coming after Christ

01:29:06 --> 01:29:06

leaves. Right?

01:29:08 --> 01:29:08

So

01:29:09 --> 01:29:11

in our discussion with my parents,

01:29:13 --> 01:29:14

I came and I told them

01:29:15 --> 01:29:15

how

01:29:16 --> 01:29:17

in nowhere

01:29:18 --> 01:29:20

in the New Testament, Jesus

01:29:21 --> 01:29:22

says, I am God.

01:29:24 --> 01:29:26

And then I put them on the spot

01:29:26 --> 01:29:28

when I said, if Jesus was God, who

01:29:28 --> 01:29:30

was he praying to in the Mount of

01:29:30 --> 01:29:31

the Olives?

01:29:32 --> 01:29:32

Wow.

01:29:33 --> 01:29:36

And then they came up when they said,

01:29:37 --> 01:29:38

they came and they said,

01:29:41 --> 01:29:43

when he was talking,

01:29:44 --> 01:29:46

but I don't know how that translation, and

01:29:46 --> 01:29:48

I mean and this goes back to the

01:29:48 --> 01:29:49

when Constantine

01:29:50 --> 01:29:52

call all the 12 tribes, and they decided

01:29:52 --> 01:29:55

what books to stay, and and and and

01:29:55 --> 01:29:56

put the Bible together.

01:29:56 --> 01:29:57

And also,

01:29:57 --> 01:29:59

a lot of a lot of it is

01:29:59 --> 01:30:00

lost in translation.

01:30:01 --> 01:30:02

When Jesus

01:30:02 --> 01:30:03

is,

01:30:05 --> 01:30:08

when he's talking and he says that my

01:30:08 --> 01:30:09

father,

01:30:10 --> 01:30:11

And so that's

01:30:12 --> 01:30:13

kind of like

01:30:14 --> 01:30:16

him saying, that's where, you know,

01:30:19 --> 01:30:23

that's where they came back with that statement,

01:30:23 --> 01:30:25

that Jesus himself said

01:30:25 --> 01:30:27

that he was

01:30:29 --> 01:30:33

the son of the father. Therefore, he's God.

01:30:33 --> 01:30:35

Mhmm. And or or that there's,

01:30:36 --> 01:30:38

or that the 3 he also mentioned the

01:30:38 --> 01:30:40

3. I don't I know what passage it

01:30:40 --> 01:30:41

is on the Bible,

01:30:41 --> 01:30:44

but I I remember reading it. So how

01:30:45 --> 01:30:46

how did that

01:30:47 --> 01:30:48

come? Like,

01:30:51 --> 01:30:54

I'm trying to clarify my question. So with

01:30:54 --> 01:30:55

the translations,

01:30:55 --> 01:30:57

you know, we need to go back to

01:30:57 --> 01:30:58

Aramaic.

01:30:59 --> 01:30:59

Yeah.

01:30:59 --> 01:31:00

How did the

01:31:01 --> 01:31:02

how did

01:31:03 --> 01:31:03

the,

01:31:05 --> 01:31:06

did the father

01:31:06 --> 01:31:09

part came to be? Mhmm. Okay. That's that's

01:31:09 --> 01:31:12

a good question. So it's interesting.

01:31:13 --> 01:31:16

These terms, father, son, holy spirit,

01:31:16 --> 01:31:17

these are all Hebraisms.

01:31:19 --> 01:31:20

These terms are used in Judaism,

01:31:21 --> 01:31:24

and we must not disconnect them from their

01:31:24 --> 01:31:24

roots.

01:31:25 --> 01:31:26

Now these terms were,

01:31:26 --> 01:31:28

what's the right word, appropriated,

01:31:29 --> 01:31:32

co opted by early Christian scholars, and redefined

01:31:33 --> 01:31:34

or re theologized,

01:31:35 --> 01:31:37

in the form of a triune deity.

01:31:38 --> 01:31:40

Right? But the terms themselves are found in

01:31:40 --> 01:31:42

the old testament. In Isaiah, for example, one

01:31:42 --> 01:31:44

of the prayers of Isaiah is,

01:31:45 --> 01:31:47

you are the Lord our father.

01:31:48 --> 01:31:51

And, you know, Jews don't believe that,

01:31:52 --> 01:31:54

anyone on earth is a literal or pre

01:31:54 --> 01:31:57

eternal son of God. Right? That's a Christian

01:31:57 --> 01:31:59

belief. The term is there. So you can

01:31:59 --> 01:31:59

say that

01:32:00 --> 01:32:02

even in the new testament, right,

01:32:02 --> 01:32:05

there is no explicit verse, in my opinion,

01:32:05 --> 01:32:07

that says that these 3 are 1. I

01:32:07 --> 01:32:09

mean, there was something in first John 5:7

01:32:09 --> 01:32:10

that was removed.

01:32:10 --> 01:32:12

It's not found in the most ancient Greek

01:32:12 --> 01:32:12

manuscripts.

01:32:13 --> 01:32:14

So you've you have the terms again, father,

01:32:14 --> 01:32:16

son, holy spirit, but those are terms also

01:32:16 --> 01:32:18

found in the old testament.

01:32:18 --> 01:32:20

So the ingredients, if you will,

01:32:21 --> 01:32:21

of the trinity

01:32:22 --> 01:32:24

is in the old and new testaments, but

01:32:24 --> 01:32:25

I don't think the doctrine

01:32:25 --> 01:32:27

is there. You have to you have

01:32:28 --> 01:32:28

to,

01:32:29 --> 01:32:32

you have to engage with the patristics, the

01:32:32 --> 01:32:33

early church fathers,

01:32:34 --> 01:32:35

as to how they are interpreting

01:32:36 --> 01:32:38

these terms these verses in the new testament.

01:32:39 --> 01:32:41

Right? So these are Hebrews. I mean, Jesus

01:32:41 --> 01:32:42

prays.

01:32:42 --> 01:32:45

He teaches his disciples how to pray in

01:32:45 --> 01:32:47

Matthew, in Aramaic.

01:32:47 --> 01:32:50

Our father who art in heaven, our father,

01:32:50 --> 01:32:53

all of us. Right? Who is who is

01:32:53 --> 01:32:55

this, this father?

01:32:55 --> 01:32:56

So

01:32:57 --> 01:32:59

Rumi says he says, you know, don't you

01:32:59 --> 01:33:02

know that that father means rub and

01:33:03 --> 01:33:03

means.

01:33:04 --> 01:33:06

Right? That father

01:33:06 --> 01:33:08

in the biblical text, it really means

01:33:09 --> 01:33:09

Lord.

01:33:10 --> 01:33:12

Right? The one who is the one who

01:33:12 --> 01:33:13

is close to you, the one who takes

01:33:13 --> 01:33:15

care of you. Right?

01:33:17 --> 01:33:19

This is a du'a we make for our

01:33:19 --> 01:33:19

for our parents.

01:33:23 --> 01:33:25

Have mercy on them as they raised me

01:33:25 --> 01:33:26

up in stages.

01:33:27 --> 01:33:28

That's your rub.

01:33:28 --> 01:33:30

Right? So this

01:33:30 --> 01:33:34

is majaz. This is figurative language that is

01:33:34 --> 01:33:35

thoroughly literalized

01:33:35 --> 01:33:36

by

01:33:37 --> 01:33:40

early proto orthodox Christian church fathers,

01:33:40 --> 01:33:41

and now

01:33:41 --> 01:33:44

the father is the literal father. He has

01:33:44 --> 01:33:46

a literal son, and literal does not mean

01:33:46 --> 01:33:48

begotten of the flesh. It means that he's

01:33:48 --> 01:33:50

pre eternal. They share an essence.

01:33:51 --> 01:33:54

Right? So but I agree with you the

01:33:54 --> 01:33:54

the fact that Christ in the new testament

01:33:54 --> 01:33:55

worships the father. I mean, Christ in the

01:33:55 --> 01:33:57

New Testament worships the father.

01:33:58 --> 01:34:00

I mean, the father is greater than the

01:34:00 --> 01:34:03

son in his hypothesis or person. That's what

01:34:03 --> 01:34:05

Jesus says. The father is greater than I,

01:34:05 --> 01:34:08

but they are essentially equal. So if they're

01:34:08 --> 01:34:10

essentially equal, does that merit worship of the

01:34:10 --> 01:34:12

father by the son if they're essentially the

01:34:12 --> 01:34:14

same person? I don't think so.

01:34:16 --> 01:34:17

But

01:34:17 --> 01:34:20

even if you read Paul, Paul says in

01:34:20 --> 01:34:21

Romans chapter

01:34:21 --> 01:34:23

8, for as many as are led by

01:34:23 --> 01:34:26

the Spirit of God, these are the sons

01:34:26 --> 01:34:27

of God.

01:34:28 --> 01:34:29

And he uses the word,

01:34:29 --> 01:34:31

which is what's used for Jesus.

01:34:33 --> 01:34:35

The the son of God. So according to

01:34:35 --> 01:34:38

Paul, this is figurative language. Now what makes

01:34:38 --> 01:34:39

Jesus

01:34:40 --> 01:34:42

What makes him the one of a kind

01:34:43 --> 01:34:46

son, which is oftentimes translated as only begotten

01:34:46 --> 01:34:47

son, but

01:34:48 --> 01:34:51

means unique one of a kind son. Why

01:34:51 --> 01:34:54

is Jesus the unique son? It's because he

01:34:54 --> 01:34:56

is al messiah. He is the Messiah, and

01:34:56 --> 01:34:57

there's only 1 Messiah.

01:34:59 --> 01:35:02

That's that's what Arius said. I think we

01:35:02 --> 01:35:04

need to Arius got a bad rap.

01:35:05 --> 01:35:07

You know, my students in my comparative theology

01:35:07 --> 01:35:10

class, every 15 minutes I go, Meskeen Arias.

01:35:13 --> 01:35:14

I think he was right about Of course

01:35:14 --> 01:35:18

Arias is totally reviled for the last 16

01:35:18 --> 01:35:20

centuries by by the proto orthodox and the

01:35:20 --> 01:35:21

orthodox.

01:35:21 --> 01:35:23

But the way that he interprets the text

01:35:23 --> 01:35:25

is very interesting. I mean, the father and

01:35:25 --> 01:35:27

I are 1. This is John 10:30,

01:35:27 --> 01:35:30

and and Christian Trinitarian exigence, they say, see

01:35:30 --> 01:35:32

right here, this is, you know, this is

01:35:32 --> 01:35:36

oneness, essential ontological oneness. But Arius says, look

01:35:36 --> 01:35:38

at the context. You're not pulling verses out

01:35:38 --> 01:35:40

of, you know, there's no apparent context. That's

01:35:40 --> 01:35:42

why I'm saying we have to look at

01:35:42 --> 01:35:44

context. And in the context of John chapter

01:35:44 --> 01:35:47

10, it's very clear that this oneness is

01:35:47 --> 01:35:49

a unity of purpose and intention,

01:35:49 --> 01:35:50

not in ontology.

01:35:51 --> 01:35:53

I think that is quite a stretch.

01:35:55 --> 01:35:56

This scheme areas.

01:35:57 --> 01:35:59

Thank you. If I could

01:35:59 --> 01:36:00

close with

01:36:00 --> 01:36:02

a question from online, then Oh, yes. We

01:36:02 --> 01:36:04

can close it out. Thank you.

01:36:04 --> 01:36:05

So chaplain Rafael

01:36:08 --> 01:36:08

asks

01:36:09 --> 01:36:13

in the Quran chapter 2 verse 79,

01:36:13 --> 01:36:15

it literally states,

01:36:15 --> 01:36:17

well, what may be translated as, that they

01:36:17 --> 01:36:21

quote, write the scriptures or book with their

01:36:21 --> 01:36:22

hands.

01:36:22 --> 01:36:25

Then they say, quote, this is from God.

01:36:25 --> 01:36:28

To barter with it a little price.

01:36:28 --> 01:36:29

So woe to them

01:36:30 --> 01:36:32

for what their hands have written

01:36:32 --> 01:36:34

and woe to them for what they earn.

01:36:35 --> 01:36:36

Is this not to be understood

01:36:37 --> 01:36:37

literally?

01:36:38 --> 01:36:40

How can it be limited to only quote

01:36:41 --> 01:36:42

mister misinterpretation

01:36:43 --> 01:36:44

or misunderstanding?

01:36:45 --> 01:36:46

And then the last

01:36:46 --> 01:36:47

question was,

01:36:49 --> 01:36:50

can the same standard

01:36:51 --> 01:36:54

of applying hermeneutics to prove Muhammad, peace be

01:36:54 --> 01:36:55

upon him, in the bible

01:36:56 --> 01:36:58

also be used to support claims

01:36:58 --> 01:37:01

of Jesus's, peace be upon him's divinity

01:37:02 --> 01:37:05

according to Christianity. Thank you. Excellent questions. I'll

01:37:05 --> 01:37:07

start with the second question. The second question's

01:37:07 --> 01:37:11

been done. Giulio Bessetti Sani, a Franciscan

01:37:11 --> 01:37:12

Catholic,

01:37:13 --> 01:37:15

wrote a book called What do you call

01:37:15 --> 01:37:15

it?

01:37:17 --> 01:37:18

The

01:37:19 --> 01:37:21

Quran with a k. The Quran in the

01:37:21 --> 01:37:22

light of Christ,

01:37:23 --> 01:37:25

where he claims that the entire Quran First

01:37:25 --> 01:37:27

he thought it was a satanic inspiration, and

01:37:27 --> 01:37:29

then he changed his mind. It's a little

01:37:29 --> 01:37:32

bit better now. That it's an actual revelation

01:37:32 --> 01:37:34

of God, but it's a Christian text.

01:37:35 --> 01:37:37

And that the, that only a Christian can

01:37:37 --> 01:37:40

actually understand the Quran. That everything in the

01:37:40 --> 01:37:43

Quran is pointing to the deity of Christ.

01:37:43 --> 01:37:44

So my response to that is, yeah, you

01:37:44 --> 01:37:45

can do it. Good luck.

01:37:46 --> 01:37:47

You know,

01:37:48 --> 01:37:50

What do you do with that? Don't say

01:37:50 --> 01:37:50

3.

01:37:59 --> 01:38:00

So good luck with that.

01:38:01 --> 01:38:02

So different.

01:38:03 --> 01:38:03

Historians

01:38:04 --> 01:38:04

will

01:38:05 --> 01:38:05

tell

01:38:06 --> 01:38:06

us

01:38:07 --> 01:38:07

that

01:38:08 --> 01:38:08

very

01:38:09 --> 01:38:12

evidently, there was always a Unitarian

01:38:13 --> 01:38:14

strain within Christianity.

01:38:15 --> 01:38:18

Unitarian. An airman would say the original Christians

01:38:18 --> 01:38:18

were

01:38:19 --> 01:38:21

and these are just basically Jews who believed

01:38:21 --> 01:38:22

in Jesus as the Messiah.

01:38:23 --> 01:38:25

The the Aryans believed in the gospel of

01:38:25 --> 01:38:27

John, they didn't believe in

01:38:27 --> 01:38:28

the ontological

01:38:29 --> 01:38:29

sameness,

01:38:31 --> 01:38:33

between the father and the son, and they

01:38:33 --> 01:38:35

reviewed the gospel of John. My point is

01:38:35 --> 01:38:37

there's always been a Unitarian understanding

01:38:38 --> 01:38:41

of the biblical text, New Testament, but no

01:38:41 --> 01:38:42

one in the history of

01:38:43 --> 01:38:45

Quranic exegetical history has ever said, you know

01:38:45 --> 01:38:47

what, I think the prophet sallallahu alaihi wasallam

01:38:47 --> 01:38:49

is a divine incarnation, or I think the

01:38:49 --> 01:38:49

Quran,

01:38:50 --> 01:38:53

or or to claim that the the Sahaba

01:38:53 --> 01:38:56

actually worshipped Jesus. That's the original creed of

01:38:56 --> 01:38:57

the Sahaba.

01:38:58 --> 01:38:58

Good luck.

01:38:59 --> 01:39:00

I don't know if it's going to work

01:39:00 --> 01:39:02

out for you. It didn't work out for

01:39:02 --> 01:39:02

Julia Besserisan.

01:39:03 --> 01:39:04

But

01:39:04 --> 01:39:05

So I see that that was That would

01:39:05 --> 01:39:07

be the difference. The other question

01:39:08 --> 01:39:09

about,

01:39:10 --> 01:39:11

to those who write the book with their

01:39:11 --> 01:39:13

right hand. Yeah. This is a verse that

01:39:13 --> 01:39:14

is used to as a proof text or

01:39:14 --> 01:39:16

daleel, that there has been tahrif of the

01:39:16 --> 01:39:17

nafs,

01:39:17 --> 01:39:19

that there has been corruption of the text

01:39:19 --> 01:39:21

of the Bible. But you can also

01:39:22 --> 01:39:23

examine that verse

01:39:23 --> 01:39:24

in light of

01:39:25 --> 01:39:25

attempted

01:39:26 --> 01:39:27

scriptural alterations

01:39:28 --> 01:39:30

made by scribes

01:39:30 --> 01:39:33

for theological reasons, that certainly there were attempts

01:39:33 --> 01:39:35

made by Christian scribes

01:39:35 --> 01:39:37

to change the text of the New Testament.

01:39:38 --> 01:39:41

And as time went on, these,

01:39:42 --> 01:39:44

fabrications of the text were eventually weeded out.

01:39:44 --> 01:39:46

I mean, one could make that that claim

01:39:46 --> 01:39:47

as well. I mean, there was a I'm

01:39:47 --> 01:39:49

not gonna mention his name, but there was

01:39:49 --> 01:39:51

some Egyptian scientist who thought he was a

01:39:51 --> 01:39:54

prophet, and he started printing Qur'ans. He removed

01:39:54 --> 01:39:56

2 verses from Tawba.

01:39:56 --> 01:39:58

Well, what did he do? Did he corrupt

01:39:58 --> 01:40:00

the Quran then? No. Because there's a strong

01:40:00 --> 01:40:01

oral tradition

01:40:01 --> 01:40:02

and

01:40:02 --> 01:40:04

the the Quran the Allah

01:40:05 --> 01:40:08

is providentially guarding the Quran with his hafav

01:40:08 --> 01:40:11

and with his scholars the scholarship of the

01:40:11 --> 01:40:13

ulema. There's a way of interpreting

01:40:13 --> 01:40:14

that ayah to mean something like, there have

01:40:14 --> 01:40:14

been scribes who have tried to alter the

01:40:14 --> 01:40:15

text of the Bible

01:40:20 --> 01:40:22

unsuccessful. Right? And this has been going on.

01:40:22 --> 01:40:24

I mean, just read Ehrman's book, Misquoting

01:40:25 --> 01:40:26

Jesus. I

01:40:30 --> 01:40:31

think there's a section in there where he

01:40:31 --> 01:40:34

talks about proto orthodox alterations to the text,

01:40:34 --> 01:40:37

gnostic alterations to the text, Marcionite alterations

01:40:37 --> 01:40:40

to the text, docetist alterations to the text,

01:40:40 --> 01:40:43

and these things over time with new discoveries

01:40:43 --> 01:40:45

and scholarship have been weeded out of the

01:40:45 --> 01:40:45

text.

01:40:47 --> 01:40:48

Attempts were made.

01:40:49 --> 01:40:50

I think,

01:40:52 --> 01:40:53

I'm tired.

01:40:53 --> 01:40:54

So.

01:40:56 --> 01:40:57

Thank you.

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