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

Ali Ataie
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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: Summary ©

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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
		
00:15:45 --> 00:15:46
			textual alteration
		
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			or textual,
		
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			affirmation,
		
00:15:49 --> 00:15:51
			and to make a case one way or
		
00:15:51 --> 00:15:53
			another, that's a lecture for another time. The
		
00:15:53 --> 00:15:56
			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.
		
00:16:09 --> 00:16:11
			We need to look closer. We need to
		
00:16:11 --> 00:16:12
			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
		
00:16:26 --> 00:16:27
			the Messiah. He's Al
		
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			Masir, Mashiach,
		
00:16:30 --> 00:16:31
			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
		
00:16:58 --> 00:17:02
			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.
		
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			Salam, alaihis salam, Jesus peace be upon him,
		
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			both the Quran and the New Testament appeal
		
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			to a proper reading
		
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			of the Hebrew text. So I'll give you
		
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			an example. According to the New Testament Gospels
		
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			this is according to the Gospels. When Christ
		
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			was crucified,
		
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			Messiah,
		
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			how could he die?
		
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			A dead messiah for them was oxymoronic.
		
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			It's like a four sided triangle.
		
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			This is how they understood their scriptures.
		
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			By scriptures, I mean the Hebrew Bible, the
		
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			Tanakh.
		
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			They were Jews.
		
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			Now, in Luke chapter 24, 2 of Jesus's
		
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			disciples
		
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			were walking to a town called Emmaus.
		
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			And Jesus saw them and started to walk
		
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			with them. And this is after the passion
		
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			narrative and resurrection.
		
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			Luke says that their eyes were restrained
		
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			so that they did not recognize him. The
		
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			Greek term here, means
		
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			to know something
		
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			very well, to understand something,
		
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			to know something at an intimate level, to
		
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			have or
		
00:18:42 --> 00:18:44
			to recognize recognition,
		
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			to understand something you already knew, but at
		
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			a deeper level.
		
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			So Jesus says to them, oh, foolish ones
		
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			and slow of heart,
		
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			to believe in all that the naveem,
		
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			the prophets have spoken.
		
00:18:59 --> 00:19:02
			Ought not the Christ to have suffered these
		
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			things and enter into his glory. They're probably
		
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			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
		
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			and all of the prophets, beginning at Moses,
		
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			Deuteronomy, so Genesis, Exodus, Leviticus, Numbers, Deuteronomy, then
		
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			all the prophets, Jeremiah,
		
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			Isaiah, Micah, Ezekiel, so on and so forth.
		
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			He expounded to them the scriptures, the things
		
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			concerning himself.
		
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			And the Greek term here for expounded is,
		
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			dirme neu o, which is a combination
		
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			of, a preposition,
		
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			which means
		
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			through or by means of, and
		
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			which is where you get the word hermeneutic
		
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			from. So Jesus interpreted to them through an
		
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			interpretation.
		
00:19:44 --> 00:19:46
			He interpreted the scriptures,
		
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			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
		
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			they knew him. They understood him. They him.
		
00:19:59 --> 00:20:00
			They recognized
		
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			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
		
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			like this. Do you remember the Passover lamb
		
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			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
		
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			50 and 50 2 and 53?
		
00:20:28 --> 00:20:30
			He was smitten and afflicted, a man of
		
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			sorrows. They were all pointing to me.
		
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			Oh, now we recognize you.
		
00:20:35 --> 00:20:36
			So
		
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			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,
		
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			and an allegory, which can be implicitly future.
		
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			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,
		
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			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
		
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			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
		
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			esoteric aspect.
		
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			Why would the sunnis like this?
		
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			Because the goal was to have fam of
		
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			this ocean, as Imam Al Ghazali refers to
		
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			the Quran. And if utilizing
		
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			different methods
		
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			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
		
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			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
		
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			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
		
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			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.