Ali Ataie – Marvels of the Qur’an
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AI: Transcript ©
Called the marvels of the Quran, of course,
as Faria Ahmad of Merillah preserved him and
said, this is the month of the Quran.
The month of Ramadan
the month of Ramadan is the month in
which the Quran was revealed.
Allah
revealed the Quran as Habib, and
this is a great gift for us.
The Quran is that which is reciting. The
word Quran means recitation.
Here's a verse from Surah Alisa,
Allah is saying
in meaning,
some of the meanings may suggest,
don't they penetrate the meanings of the Qur'an?
Tadabbor, a dulbor is the end of something.
So tadabbor
means to really have a deep substantive engagement
with someone.
Do they not engage deeply,
substantively,
with the Quran?
If the Quran was from other than Allah
Subhanahu Wa Ta'ala,
then there would have been discrepancies,
contradictions,
imbalances,
asymmetries.
In another eye of the Quran,
Surat
Muhammad
Allah says,
Do they not penetrate the meanings of the
Qur'an,
or
are
their hearts
sealed off
or locked off?
And the Kalb, according to Imam al Ghazali
ur Rahim O Allah, the word Kalb in
the Quran means the mind.
They call it the spiritual heart.
They have ulub, they have hearts
by which they don't understand.
They
have hearts with which they reason.
This is the spiritual heart.
So not the physical heart or the chest,
not the physical
brain and our skull,
but the spiritual heart which is metaphysical. So
these are some these are some
subtleties
about the Quran
that I think maybe you'll find interesting,
inshaAllah ta'ala. Hopefully
this won't be boring for you.
So the style of the Quran
is insuperable,
so maybe
people can take some notes here, at least
mental notes.
Insuperable
means it's impossible to imitate,
it's impossible to top.
The Quran is merajas.
Merajas means
that it has an internal incapacitating
element,
anyone who tries to imitate the Quran
will be incapacitated.
And this is the aper of alhusunawal Jama'a,
that it is with it is not within
human capacity
to imitate the Qur'an, the style of the
Qur'an, the eloquence of the Qur'an.
So that's what we mean by insuperable.
And this ayah in the Quran, wainkuntu thirayben
minmanazanaalahabdina
fa'atulisurati
mukitiligiwadurushuhadaaakum.
Qafara 20 3. If you are in doubt
as to what we reveal to our servant,
meaning the prophet Muhammad
From time to time, Tanzil is a revelation
that comes down to time behar. There's an
insal which is from the lower to the
sunnah adunya, which happened a little to other
Inna Inzalna.
The most obvious Inzal.
That we have revealed from time to time
to our servant.
Then produce 1 Surah like unto it,
and call for your aid, your witnesses.
If you speak the truth.
And if you if you can't do that,
if you don't do that, and you will
not do that,
then fear the fire.
Through the fire is fuel as men and
stones
prepared for those who reject faith. This is
Adi. The Quran,
and Surat al Baqarah is making a prediction
that the Quran itself will be a sui
generis text.
Sui generis is one of a kind,
the absolute
masterpiece
in the Arabic language.
This is a prophecy of the Quran. Nothing
holds a candle to the Quran. You've had,
people in the past try to imitate the
Quran
in the late nineties.
I remember a group of Christians, they wrote
something called forharul haq.
It was a total flop.
It's collecting dust in the closets of churches
all around the world. It's supposed to be
a game changer.
Most of the text is plagiarized from the
Quran.
There's nothing like the Quran.
Chapter 10 verse 37.
This Quran cannot be produced by
other
than
Allah.
Rather
is
a
confirmation
of
one
before
of one what before. Confirmation of tastik and
tafsir, an explanation of revelation.
No doubt it is from the Lord of
the worlds.
This is the insuperability
at Ajazul Quran.
It's an open challenge
to this day,
An open challenge called the tahaddi,
the
challenge of the Quran to produce something like
unto it.
Nothing's even close.
You know, it's interesting
when the Western Orientalists,
when they first looked at the Quran, and
I'll come to this. They said, you know,
because they're coming from a certain Western
framework,
very linear framework. Once upon a time, then
they lived happily ever after. The Quran is
not like that. The Quran is is circular,
and we'll see that. It's chiastic.
It's concentric.
There's parallelism.
So they said, this is jumbled, and what
is going on here? It's it's going from
this story to that story, going back in
time, forward in time. It's it's going from
3rd person to the 2nd person and all
of this.
And then they studied Semitic rhetoric
and said, oh,
there's no way that one man produced this.
So there's a very popular theory.
John Wansbrough with the SOAS,
the School of Oriental and African Studies in
London,
is he was very popular and he said
that
this must have been
composed by a committee during the Abbasid period
of 8th century.
A committee of scholars, of historians,
of poets, of linguists
that had to have been.
And then
shortly thereafter,
the entire Quran
was found in 7th century manuscripts.
The entire Quran is found many times over
in 7th century CE manuscripts,
which absolutely falsifies this theory.
Nice try.
So they admit it. This is a masterpiece.
The Quran is multiformic.
What does multiformic mean? This is another incredible
aspect of the Quran. When I first discovered
this, I had to lie down for a
few seconds.
This is amazing. In other words, you can
read the Rasam, this the continental skeleton of
the Quran in different ways.
And all of these readings, these Tra'at,
these are reading traditions, they all go back
to the prophet Muhammad sallallahu alaihi wa sallam.
They are all kawato. They all are multiply
attested.
Right? Very basic example,
we say,
the owner of the day of judgment.
We also say
the king of the day of judgement.
Right? Because a madic, an owner, may not
make laws. A king makes laws.
An owner may own something but may not
make laws. He's not the shari'er.
But a king makes laws but he may
not own something.
Allah subhanahu wa ta'ala is both of these.
How many times does the Sahaba hear
the prophet sallallahu alaihi wa sallam recite the
Fatiha? I did the math one time.
It's in the tens of thousands.
You're telling me there was there's a difference
of opinion? They they weren't sure? Did he
say Malik or medic?
Logically, he doesn't forget about Asaneem.
It doesn't work logically.
Of course he said it both ways.
They heard the fati they heard the Quran
continuously.
The sahaba say that
we learned Surat, Suratul Kahf,
just memorizing it from the the Khutba of
the prophet salallahu alaihi wa sallam. This is
how much he would recite Surat Al Kahf
and Al Khutba. We just memorized the whole
thing, this isn't Khutba.
So they were constantly hearing the Quran.
Another example, look at here, chapter 5 or
6. This is a verse about
Wudu. Anoint your heads and wash your feet.
Arjulikum,
another reading.
Anoint your heads and anoint your feet. Both
readings are attributed to the prophet salallahu alaihi
wa sallam. Why? Because sometimes we wash our
feet,
and there are occasions in which we wipe
our feet under conditions.
This is a multiformism
of the Quran.
It's incredible. No book is like this. And
the Quran is polyvalent.
It contains various levels of meaning. So Surah
Al Khothar,
right? Beautiful surah,
a surah of consolation of to
to to give consolation
to the heart of the prophet Muhammad sallallahu
alaihi wa sallam.
He says in a hadith that is sound
that Kawthar is Nahrun Fil Jannah,
a river in paradise.
The Kawthar Thawal. This is a hapax.
A hapax means this is the only occurrence
of the of this word in the entire
Quran.
This word does not appear anywhere else in
the Quran.
Right?
And the nature of the word Kawthar,
it's Mubadaha.
It's extremely
emphatic.
So the urinalah mentioned,
one of the meetings, obviously, that's given to
us from the prophet
himself is not from the Jannah. It's a
river in paradise, and the waters flow into
a howl into this basin,
which is just outside of paradise. May Allah
give us to drink from the howl from
his blessed hands.
Drink this, you'll never be thirsty.
This is one of the meanings, but the
earlomer mentioned other things.
Kawthar.
They mentioned the Ma'tam Mahmud on the day
of judgment, the praiseworthy station. They mentioned the
shafa'a, the intercession on the day of judgment.
They mentioned the wahi itself descending upon the
heart of the prophet salallahu alaihi wasallam.
They mentioned other things.
And here's something interesting.
Every Surah in the Quran is a coherent
literary unit,
and many of the suar, they have this
type of chiastic structure,
circular structure,
structural coherence.
Right?
Nivam
as a guide to tafsir.
So this is very interesting.
When you look at this Surah, we have
3 iath. We notice that the first and
the third ayaats, they have sort of a
semantic relationship with each other.
They mirror each other.
Look how they start. Inna
Inna.
They start the same.
One is Inna, one is Inna, but that's
haphatokhi.
And look how they
end.
Al kawfar
al abtar.
So we go to the books of Aspab
al Nuzoor.
Right? Aspab al Nuzoor is one of the
disciplines, one of the rulum ul Quran, which
is extremely important to study, the historical contextualizations
of the Quran.
We're told that the son of the prophet
Muhammad sallallahu alaihi wasallam,
Abdullah
alaihi wasallam, his second son passed away in
Mecca.
And when his son passed away,
his neighbors who were mushrikeen,
they started celebrating.
You could hear them celebrating.
Do you imagine your son dies, your child
dies, and your neighbors are celebrating?
A few days later, a mushrik named Al-'Azid
Nuh-uh,
he approached the
prophet
and he said, you are now Avtar.
You're like you're cut off. And Avtar means
cut off. Your lineage is done. Your lineage
dies with you. You have no sons.
No one's going to remember your name after
you. No one's going to remember his name
after you.
You know, right now somebody is saying
Muhammadu Rasoolullah. Right now it's happening.
This is happening in Tawasa.
Every second of time, in Tawasa,
somebody is saying,
His zikr is raised continuously to
the and in Jannah
forever.
Right? So an avatar is someone whose lineage
is cut off. Al Qawuthar
is therefore
a source of great lineage
because these are antonyms.
That's the interplay of these 2 aya.
Alkothar
and alaptar
are antonyms, antithetical parallelism. This is very common
in Semitic rhetoric.
There's synonymic parallelism. Sometimes it's their synonyms.
Sometimes they're opposites.
So let me ask you, who is Alcazar?
We've given you Kawthar.
The family of Prophet Muhammadu alaihis salam, specifically
a sayb of Fatima Zahra
alaihi his salah,
his daughter Fatima.
This is from the faasais
of the prophet Muhammad sallallahu alaihi wa sallam.
The special qualities of the prophet sallallahu alaihi
wa sallam is that his akhidbaik, his lineage
is through his daughter.
Right? And then it goes to Hassan Hussain.
So this this shows
the station, the Rutbah, the Daraja
of our liege lady Fatima Zahra alaihis salam.
The prophet sallallahu alaihi wasallam
said
Fatima
is a piece of me.
Fatima
Fatima is like a piece of is a
piece of me.
You know, like we say,
she's my heart,
you know.
She's my sweetheart.
She's my liver.
In Spanish, what do they say?
You say to your sweetheart, literally, you are
my heart.
So this is the darling of the prophet,
sallam,
sweetheart of the prophet, sallam, alaihi sallam.
So one of the names our ulama mentioned,
prophetimah alaihi wa sallam is Al Kothar,
alaihi.
She is the fountain
that springs this this incredible
family added baby, Sadat.
So here is Ayatul Kursi,
the verse of the throne.
And Sahar had to study Rahimu'u'llah. He said
here a'adamu ayat into the Quran. This is
the greatest ayat in the Quran.
All of the Quran is great because it's
all Wahi, obviously.
Right? It's all Wahi. So it all it
it's all the same in that respect.
But depending on the subject matter of the
ayat,
there's a hierarchy.
So Imam al Fazari, he wrote a book
called Shawahirul Quran, and it's translated. And I
recommend that you get this book.
The jewels of the Quran.
And he says in this book, Imam al
Ghazali, Rahimu Allah, he says the Quran has
6 aims.
The
the Maqsal al Quran has sitta. There's 6
aims of the Quran.
The first aim of the Quran
is ta'arifu madhurulillahi,
is to acquaint you with the one that
you're being called to, with Allah Subhanahu wa
Ta'ala.
So there are certain ayat in the Quran
that describe Allah Subhanahu wa Ta'ala. He says
They describe the essence.
They describe
the attributes,
and they describe the actions of Allah Subhanahu
Wa Ta'ala. And these are the highest types
of ayats in the Quran.
Right? These are the greatest ayats of the
Quran.
The reason is because,
theology
or gnosis of God is the greatest science.
The greatest is
the knowledge of Allah subhanahu wa ta'ala.
Right. So he says that these are the
Yawah peeth of the Quran. That's what he
said. Yawah peeth, these are the rubies of
the Quran.
Then he says the second aim of the
Quran,
Ta'arifu asiratulmustafi'im,
is to acquaint you with the straight path.
How do you get to Allah Subhanahu wa
ta'ala? In Imam Aras he says, the Siratul
Mustaqim is the sunnah of the prophet of
Allah
He is the Siratul Mustatin.
And he calls these verses adurar.
These are the pearls of the Quran.
So Imam al Ghazali, he says why do
you why are you satisfied with just working
walking on the shore of the Quran?
You're walking on the shore collecting shells.
Right? The urunu sadaf, as he calls it.
The outward sort of
basic meanings of the Quran.
He says dive into the ocean.
Right? Dive into the oceans of its meanings
because the Quran is the bahar. The Quran
is the ocean.
The bottom of the ocean, you have to
work hard. You have to have tiddapur.
When you get to the bottom of the
ocean, you find these pearls and these rubies,
these precious stones.
These Jawahir and Rubab as he calls them.
So here lies Al Qureshi,
a masterpiece of Semitic rhetoric,
another chiastic
parallelism,
mere composition,
Ajiv
at the level of an ayah. Look at
this here. You see the top statement
a and then look at a prime at
the bottom.
Look at the relationship between these two statements.
You
see, Huwa,
you have the divine name of Allah
followed by 2 of his names.
2 of his great names, Akhayyul Qayyum
and Adiul Adhim.
These verses, they complement each other.
Look at B and B prime.
Not seizing him
are some are slumber nor asleep. Let
know.
Look at b prime, and not burdening him
as a preservation of them both.
These two verses, what are they doing? They're
negating
they're negating anything that is potentially inappropriate
for Allah subhanahu wa ta'ala
and maintaining his qudra, motalah, his absolute power.
So these verses have a semantical relationship. These
statements, they're not verses. They're statements within a
verse.
Look at c and c prime.
To him belongs whatever is in the heavens
and whatever is on earth. Look at c
prime.
Repetition.
The Quran repeats itself,
not for just no reason.
There's a great wisdom behind the repetition in
the Quran.
Something's happening here. There's a parallelism.
To him belongs whatever is the heavens and
he will. That means Allah subhanahu wa ta'ala
owns everything.
We own nothing.
We don't own our houses.
We don't own your clothes. We don't own
our bodies.
We have autonomy over nothing.
My body, my choice? No.
You don't have a body. You don't own
your body.
Your body is on loan
from Allah
Whenever he wants, he can take it back,
but we have nothing to say about it.
Everything is owned by Allah Subhanahu Wa Ta'ala.
His
throne extends over the heavens and the earth.
And there is a throne
on the majestic creations of Allah Subhanahu Wa
Ta'ala.
Imam al Razi mentions, but there's other meanings
here. The throne
is the
seat of a king,
which again demonstrates Allah
absolute ownership
of the entire universe.
The samawat and the art is an idiom
in Arabic, which means the cosmos, the entire
creation.
And alamin. What does that alamin?
Everything except the Allah subhanahu wa ta'ala.
And you look at this, in the center,
in the center. I forgot to mention this.
In the center of Qotham,
this is called the,
the Amud. So al Farahi and and Islahi,
they call this the Amud. This is the
center of a chiasm,
which is
something that is more sort of universal that
applies to the ummah.
Right? So the first and the third, this
is speaking directly to the prophet
in this ayat too in the middle, but
there's
there's a sort of transcendental quality
to the focus of the chiasm.
So pray to your lord and sacrifice.
This is sort of the pivot around which
the surah turns.
And
here, the pivot itself
is also
a circle.
It's ajib. So you have symmetry within symmetry.
Keep in mind the prophet salallahu alaihi wasalam
is not writing anything down.
Right?
He's simply repeating this ayah that he's hearing
from Jibrid alaihis salaam,
and for him to do something like this
even at this level
means he's a genius,
but we're gonna see different levels. This is
a micro level. We'll see the macro level.
But look at within the actual
center of the chiasm.
What happens? What changes? So a b c
and c b a
are describing Allah subhanahu wa ta'ala.
In the middle, there's a change, a type
of intifat,
a type of thematic
intifat. So there's intifat of tense,
you
know, you know,
past tense, present tense, of person, like that,
1st person to 3rd person. But here the
theme changes. Now creation is brought
in. Who amongst creation
can intercede with him except with his permission?
And then look at a prime.
Accept with his friend. Accept what he wills.
It's repetition.
These two statements parallel each other. So right
in the middle of the middle
the middle of the middle
of the ayah.
The element and knowledge of Allah Subhanahu Wa
Ta'ala. He knows what is before them and
behind them. Allah Subhanahu Wa Ta'ala knows everything
about us.
And this is consolation.
Allah knows everything.
Sometimes we kill ourselves trying to please humanity,
please creation,
but, you know,
it lasts for 15 minutes, and it's done.
Who's gonna remember us in our graves
long after we're dead?
Maybe our headstones will,
you know,
will be destroyed at some point. No one,
no one even knows where we are. But
who knows us? Allah Subhanahu Wa Ta'ala.
Put all of our hope in Allah Subhanahu
Wa Ta'ala.
So this is a book recommendation here. This
is by a Belgian priest, actually,
named Michel Kuipers.
He's a man. Michel is
a I mean, it's a it's a it's
a name for a man in the Europe
economy.
So the composition of the Quran.
It's true that through insidious reading and textual
analysis, the exceptionally complex and erudite character of
this text has become more evident to us.
We hope to have demonstrated that in spite
of the impression
a superficial reading might lead. The Quran is
a text with partial link according to clearly
definable principles of order
and a consonant work of art, even though
the outside are western and modern mental habits.
So, you know,
the non Muslim scholars, the sort of neo
orientalists, they're starting to come around,
you know. In more advanced studies in the
Quran, they're starting to see that this Quran
is more than meets the eye. We would
completely misjudge the Quran.
Our initial first reading of the Quran through
our sort of biblical lenses as it were.
Our Greek lenses
didn't help us.
So here is the entire Surah Yusuf.
This is a 111
ayat.
Qayasic compositional symmetry
at the level of the Surah.
Prologue epilogue
vision of Joseph,
accomplishment of the vision.
Problem of Joseph's brothers, trickery of brothers with
Joseph.
Joseph problems of Joseph with brothers trickery of
Joseph.
Relative promotion of Joseph,
definitive promotion of Joseph.
Attempted seduction of Joseph.
Denouncement of the of the seduction of the
woman.
Joseph in prison, interpreter of 2 visions.
Joseph in prison interprets the vision of the
king.
And then you have this
center.
And the center of Surah Yosef
Surah Yosef, arias salam, itself
is circular.
Again, you have you have concentricity
within concentricity,
symmetry within symmetry. If you're not writing this
down
and you're not playing with things
over hundreds of pages
of rough drafts,
there's no way you can do this unless
you have a 400 IQ.
Right in the middle, oh my fellow prisoners.
This is the center of the Surah,
Tohid.
Very interesting. This story is in Genesis,
in the Torah,
and it's very detailed.
But there's one something missing. There's one thing
missing
from Genesis is the is the center
in the Quran.
When Yusuf alaihis salam, according to the Torah,
is in prison and his cellmates tell him
the dream, he immediately interprets the dream because
the text in Genesis is very tribal.
We are Bani Isra'i.
Right? But the Quran's message is more universal.
It's calling people to Allah Subhanahu Wa Ta'ala.
So there's this nice addition here in the
Quran.
Very interesting that
that that Tawhid, that Yusuf alaihi salam, before
he interprets the dreams of his cellmates, he
makes dua to him,
because he's a prophet of Allah Subhanahu wa
Ta'ala.
And this deen is for humanity.
When
Allah
commissioned Musa, it's
a bit different than what we find in
the Torah.
Go to pharaoh and say let my people
go
that my people this type of thing that's
the Torah
in the Quran Allah
says
say to him a gentle word, perhaps he
might fear Allah.
Call him to Allah.
This is
missing in the biblical narrative.
These subtle differences, a critical rewrite, if you
will,
demonstrates
the beauty, the eloquence,
the universality
of the message given to the prophet Muhammad
sallallahu alaihi wa sallam who's rahamat alaihi.
It's another
this is
a cutting edge western scholarship. Like I said,
they're starting to come around a little bit.
This is the Berkeley's UC Berkeley Scholar. The
first is the Quran, and he's quoting here.
And these things are known by our scholars.
Imam al Razi, he calls it's the munassabad
of the Quran. Imam al Tawusi mentioned these
things.
Right? Imam ibn Umar al Biaqawi mentioned these
things.
How the verses,
how they're symmetrical,
how how the surahs,
right,
how they follow each other. It's some sort
of coherent.
Ibam. They mentioned these things. You have modern
day scholars Hamiduddin al Farahi
in his Nivam al Quran mentions this.
And in Aksan
al Islahi tzedakkure Quran in Urdu which has
been translated into English is fantastic. Unbelievable.
The verses of the Quran are going together
in such a matter
that they are like a single word harmoniously
associated,
structurally even. Even Hisham said the Quran is
like a jomla wahika. It's like a single
coherent state.
Now this is
the this is incredible.
This is Al Baqarah.
Baqarah.
2 86 verses.
A staggering
sophisticated
chiasm
verses that surround a central pivot.
What is the pivot? What is the center
of the Surah versus 142 to 152?
This is the sort of the central ideas
of the Surah.
So you have A and A prime, faith
versus
the unbelief.
Iman
Kuford. B and b prime, Allah's creation. C
and c prime delivered to law. D and
d prime being tested. Now notice how was
the Quran revealed to the prophet sallallahu alaihi
wasallam? It wasn't revealed, Fatihah, you're done. Baqarah,
you're done. Alimran, you're done. That's the canonical
order. That's not how it was revealed to
the prophet sallallahu alaihi wa sallam. That's how
he arranged it
with Jibril alaihi salam.
So when he's receiving Quran, he's receiving a
few ayahs. Put this in Al Maidah. Put
this in An Nisa.
Put this in Alimran.
And you look at the end, the final
composition of these surahs, and you find something
like this
without him writing something down.
Impossible.
I guarantee you.
This is impossible because every Surah is like
this. There's a symmetry to all these Surah.
Like I mentioned, I talked about earlier. He
He wrote a book called the banquet,
a compositional study of Surat Al Maeda.
He says he finds this in Surat Al
Maeda.
And Nabi'r Umni, an unlettered prophet,
able to produce something like this. This is
a wahil. There's no doubt about it.
There's no way you can do this
without writing things, without a computer.
Even with a computer,
it'll be hard for us to do something
like this. So what is the heart of
Abaqarah?
7 ideas.
Verses 142 to 152,
the change of the tikla from Jerusalem to
Mecca.
That does not mean that Jerusalem is not
important. It's still important. People say, oh, it
replaces.
Al Quds,
still important.
Right. But there's a change from the Qibla,
from Jerusalem
to Mecca.
The close relationship between Allah and His Messenger
and the messenger with us.
We see looking at the heavens, looking at
the sky. The prophet
in Du'a, he just went like this. He
looked at the sky.
We will turn you to a qiblah
that pleases you.
The prophet
looked to the sky. In his heart he
had a du'a. I wish the qiblah was
Mecca.
Allah revealed the iron.
Turn your face towards the inviolable mosque in
Mecca.
So it went from
to It went from turn your face, without
skipping a beat
to turn your faces.
So who is Allah addressing now? So he's
addressing the prophet sallallahu alaihi wa sallam. What
she got?
2nd person masculine singular. But who is?
Who is it?
The Ummah of the Prophet SAW.
So Allah Subhanahu wa ta'ala goes from addressing
the Prophet immediately to addressing the ummah of
the Prophet as a way of tashrif,
as a way of honoring the ummba of
the prophet Muhammad
The Muslims are a middle nation.
What verse is this? 143 out of what?
286.
You
are you are a middle nation.
It's just coincidence
apparently.
The people in the book that recognize the
prophet. Recognition
means they already knew him.
That's that's what
Maarifah means means to recognize something you already
knew. Oh I know him.
When he came into Medina,
a Jewish scholar.
I recognized his face. It's not the face
of a liar. Why? Because his description is
in their books.
They know him like they know one of
their own sons.
In Sahih Bukhari, we read that the Jews
would
They would sneeze on purpose.
They would sneeze on purpose in hopes that
the prophet salallahu alaihi wa sallam would say
to them, may Allah have mercy on you
because they knew he was a prophet.
But they would remain
Jews,
and maybe there was some, you know, family
pressure and things like that.
You know, maybe some of them. But the
prophet said, when that would happen,
he would say,
Allah guides you and correct your understanding.
Fear only Allah.
The blessing of the prophet sallallahu alaihi wa
sallam. Yeah. This is the center of abaqarah.
Everything else sort of revolves around these themes.
It's all Washi. It's all equally important,
right. Because it's all Washi. These are the
central ideas.
The blessing of the prophet. The prophet teaches
us, salawat alaihi salawam bikisha
and hikma. At hikma is the sunnah.
What Sunnah at Sunnah to Fasigul Qur'an. The
Sunnah exegetes the Qur'an.
And Tasqiyah,
and he purifies you, Ihsan.
He gives you,
knowledge
as to how to become
gear and near to Allah Subhanahu Wa Ta'ala.
This is Ihsa. Worship Allah, so you see
him. If you can't see him, know that
he sees you. To enter into a relationship
of love with Allah Subhanahu wa Ta'ala.
To draw out
the diseases of the hearts. And imam al
Ghazali says, these are the dura. These are
the pearls we talked about earlier. This verse
is in the Quran he calls the pearls.
They teach you the straight path.
And part and parcel to the path, he
says, is takhliya.
Taghliya means a type of emptying the nuffs
of vice,
of kibr,
of riyat,
of Urju, of all of these diseases of
the heart.
The Quran tells us how to do this.
The sunnah tells us how to do this.
And then he says there's Taqliya.
It's a way of adorning the nafs. So
first you purge the nafs of vice
and then you take on
prophetic qualities.
The qualities of the prophet Muhammad
Oh, this is, just it's again some of
the some really interesting subtleties.
Just let me know when I'm out of
time. If anyone has questions, you can ask
them immediately.
Does anyone have any questions?
Okay. We'll keep going then.
So the Exodus. So in in the Torah,
we have the hijra of Musa alayhi salam
in Bariqa alaihis salam. We have this in
the Quran as well. But historical possibility.
One of the reasons why most secular historians
reject the biblical version of the Exodus
is because of historical implausibilities
in the narrative.
Okay. What do I mean by historical implausibilities?
So
so secular historians, the modern historians, they make
a distinction between something that is non historical
non historical like a miracle. Don't deal with
miracles. They don't deal with the supernatural. They
don't necessarily deny them, but miracles are by
definition the least plausible occurrence of something.
Right? So that's not how they do history.
They're looking everything is plausibility,
naturalistic plausibility.
So let's say, for example, a miracle might
have happened, but it's not part of our
paradigm. We're not going to look at it.
It's not historical. We just don't deal with
it. It doesn't factor in to our theory,
but something that is making a naturalistic claim,
something that's making a naturalistic claim, and there's
very little evidence of it. This is undistorical.
They would call that undistorical. So look at
this verse here in Exodus 127
1237. This is from the Torah. The Israelites
journey, etcetera.
600,000
men on foot beside women and children.
That means there's 3,000,000 people making exodus.
3,000,000 people according to Torah making exodus is
a third of the population of Egypt.
Highly implausible.
Other nations would have noticed this. They would
have recorded this. There would have been a
large carbon footprint in the Sinai desert. To
this day, we can find evidence of this.
3,000,000 people. Right? If you somebody told me
once if if 10 people were marching,
10 people across,
the first in rows, 10 people across, 3,000,000
people. When the first row reached Mount Sinai,
the last row was still in Egypt.
So these numbers are blown way out of
proportion.
So the Quran confirms the exodus, but look
at the subtlety in the Quran
is ajeev. You know the common orientalist trope,
the prophet is just copying the bible. Why
doesn't he copy the mistakes?
And we reveal to Moses, journey by night
with my servants who will be pursued.
And pharaoh sent mobilizers to all cities.
Saying indeed these are a small band.
Many people made hijrah from the sahaba of
the prophet sallallahu alaihi wa sallam? It wasn't
a big group. A few hundred people.
Interesting. The Quran avoids,
and this happens consistently. You'll see more examples.
The Quran consistently
avoids historical and plausibilities
that are found in the biblical narrative.
There's an anachronism
in the book of Genesis. Here's something interesting.
You can ask an Egyptologist
because I did.
The kings sorry. The rulers of Egypt, ancient
Egypt, they were not called pharaoh until the
18th dynasty.
This is just a fact.
There's no evidence
that the rulers of Egypt were called pharaoh
prior to the 18th Dynasty.
Okay. When did Yusuf alaihis salam live in
Egypt? Probably the 16th Dynasty. 16th,
Right after the Hyksos.
Now look at this verse here highlighted, and
pharaoh said to Joseph.
That's an anachronism.
The kings of Egypt were not called pharaoh
at the time of Joseph.
You know what anachronism is? Something that doesn't
make sense historically.
Something that's
outside, you know, like you watch a movie
about, like, the middle ages, and you see
a guy wearing a Rolex.
You say, woah.
That's called an anachronism.
If I told you Abraham Lincoln had a
Tesla.
Masha'Allah, there's a lot of Teslas in the
parking lot. Why do the Teslas always go
in trunk first? I don't know. You notice
that?
It's it's always a Tesla. Why do you
guys do that anyway?
Because you have a Tesla.
You've earned the right,
Again the Quran here, this is
the king said to Yusuf alaihis salam, the
medic not Firaun.
But you read later in the Quran,
what does Allah say to Musa who's in
the 18th dynasty or 19th dynasty,
This is what Allah
says to Firaun, today we will save your
body.
Now how did the classical exigates, mufassid in
the Quran, how did they interpret this verse?
And this is a correct interpretation
is that the the body of pharaoh sort
of washed up on shore, and the Bani
Israel, they saw it.
Yeah. Had like sort of this
that
the pharaoh was dead.
But interestingly,
this pharaoh, who's either Ramses the second
or Thutmose the third in my opinion, Thutmose
the third.
Both of these bodies were discovered in the
19th century,
and they're on display right now
at Cairo Museum.
1 of my friends who's a bit eccentric,
he visited the Cairo Museum.
And he was introduced to Ramesses the second.
The tour guide said, this is the Fir'aun
of the ISIS.
And so the group left, and then my
friend went back
up,
and he leaned over
and he said, where are you at now?
And he
will save your body
so that you might be a sign for
those who come after you.
But many people concerning these signs are healers.
Ajay.
Masterful symmetry in workplace.
Look at this verse number 2. Very short.
The mention of the mercy of your lord
to the servant Zakaria.
Did you know the words thikr and zacharya?
This is a Hebrew prophet's name. It's a
Hebrew name.
Zakaria,
Zakar comes from the same it's the its
exact cognate of thickel,
and it means the it means the mention
of the lord.
The mention of the mercy of your lord
to his servant, the mention of the lord.
You see the symmetry in this ayam.
If a,
Jew who speaks Arabic
in the Hejaz, or if we should say
yeah. Or an Arab who speaks Hebrew in
the Hejaz. If he heard this verse, it's
very stunning,
the symmetry.
It's very eloquent. It's very beautiful.
But these things are lost. These subtleties are
lost.
So you see the chaos, even this verse.
And the center is what? To his servant,
Urbudiya.
This is at the center of these 3
sua. Surah to Israel,
how does it begin?
And we said that even the surah itself
is a big sort
of symmetrical structure.
At the very end of Surah Maryam, what
does Allah subhanahu wa ta'ala
In kulu man shisamawati
wal of the ilaatir rahmani
abadah
towards the very end of the Surah.
Okay.
And then in the middle of the Surah,
what does Isai Alaihi Salam say?
Beginning,
middle, right.
What's that?
Prejudgment. Yes. Yes. Thought you said keep fasting.
I was like, no. I'm not going.
I'm
going. Yes.
So sorry. At the end of Surah Maryam,
Allah
says, and they say that Allah
has begotten a son.
They brought forth something monstrous at it. The
heavens are about
to burst and the mountains are about to
be rent asunder and the earth is about
to be
split open, that they should invoke a sun
for Allah subhanahu wa ta'ala.
It is not it is not
befitting for the most gracious to beget the
sun. Everything in the heavens and the earth
only approaches Allah as a servant,
and this is a great honor as a
servant.
When the prophet
when he heard the verses of the Quran,
ibn Mas'ud would recite the Quran to him,
He would tell ibn Mas'ud,
read the Quran to me. He said it's
revealed to you. You want me to recite
it? I love hearing it from other than
me. Recite it. Even Masood recite. And every
time the word aq would come and reference
the prophet, ibn Masood saw there's tears coming
from the face of the prophet
This is a great title.
Ini Abdul Mahi Saallahu alaihi wa sallam, I
am a servant of God.
Atani al Kitabah. Wajahalaihi alaihi. This is the
center of Surat Miriam.
I am the servant of God. He's given
me the book of wisdom and made me
a prophet.
More masterful work then.
Uh-huh.
This is
You get it?
It's very stunning.
It's very eloquent.
It's very clever.
And his wife, Sarah, was standing, and she
laughed.
So he gave her Yixchak,
which in Hebrew means
laughter.
And following
after Isaac,
You Akov, which means to follow after.
So whoever composed this verse, we know it's
Allah. I'm speaking in sort of dramatic terms.
Whoever composed this verse
was a master of Hebrew and Arabic,
and was a master composer
in both languages.
This is why the Orientalists
that don't like Islam are scratching their heads.
It must have been a committee.
But when? When?
Good luck.
Uh-huh. Wahananamiladuluzakatul
karita ta'atul. About Yahya
What does Allah say about Yahya alaihis salam?
Then there's something here.
Yeah, that's fine.
See this word Hanana in red in the
Arabic?
Means compassion.
Hanana. This is a hapachs. This is the
only occurrence of this word in the entire
Quran,
and it's describing Yahya alaihi salam. The Quran
tells him Yahya because he was a shahid,
right? Don't say about the shahids that they're.
They're alive,
getting sustenance from their Lord.
But the name of
John in Hebrew is Yohanan.
Yohanan means the Lord has shown hanan.
The Lord has shown compassion.
This is the only occurrence of this word
in the Quran, and it's describing Youkhya alaihis
salam, whose name is related to this word.
There's just a coincidence apparently.
Coincidence?
I think
not. Whoever composed this
knew Arabic in Hebrew is a master composer.
And strive for God as you have to
strive.
He chose you and you are did not
impose upon you difficulties of the religion.
It is a creed of your father, Abraham.
What does Abraham mean?
Abraham, father of many nations.
More wordplay.
Adding to the eloquence,
the inadibility
of the Quran. The fact that the Quran
is insuperable.
Scathing wordplay. Double entendres.
Here's these are two famous verses from the
Torah.
So the Israelites, they said to God, we
hear and we obey.
We hear and we obey. This is what
that sounds like in Hebrew.
We hear and we obey.
Okay.
And then in Exodus, and he Moses took
the calf
the people had made and burned it with
fire, and he ground it to powder.
He scattered it on the water and made
the Israelites drink it. It's a very interesting
story in Exodus.
According to Exodus, the golden calf is melted
down,
put into water, and the Israelites had to
drink it.
It's called a trial by ordeal,
and whoever drank it and was innocent, nothing
would happen to their body, But if you're
guilty, something would happen to your body. And
that's how the people knew that these were
the people who instigated the shirk of the
of the golden calf.
In one verse, look at Allah's what he
says.
You see?
So this this statement here
is clearly a play on Deuteronomy 527.
It sounds almost exactly like we hear it,
we obey, but it has the opposite meaning
because Allah is telling him, you said that,
but this is what actually happened.
It's very clever.
It's very scathing.
To drink something into your heart is an
Arabic expression.
It means to like become devoted to something,
but there's a double entendre here
because the Torah actually says they literally drank
the calf.
Well, this one here. Yeah. This is so
this is a verse that's often attacked by
people, like secular people and Christians. They attack
this verse, because this verse denies the crucifixion
of Isa alaihis salam.
But if you actually look at what this
verse says,
it's very interesting.
By the way, what's up on top is
not a translation.
That's a that's a different verse.
Allah will this is just sort of the
theme. Allah will demonstrate the truth of his
words, even though the sinners might detest it.
So this verse says, and indeed they said
we killed the Christ Jesus, son of Mary,
the messenger of God, when in fact, we
did not kill him nor the crucible man,
but it was made to appear so that
they had. And indeed, those who differ over
him are full of doubt
about it. They have no certain knowledge or
follow conjecture.
For surety,
it killed him not. So
differ.
Right?
Iftila means there's a difference of opinion.
If you read the earliest books of the
new testament, I don't want to get too
much into this, because it's probably going to
be boring, but the first books of the
new testament ever written were the letters of
Paul.
It's before the gospels,
and a central theme in Paul's letters
is that there are people that have Ichdilah
above the crucifixion. He calls it Eris. In
Greek, Eris is the goddess of strife,
but it's also the word for fitna and
Ichdilaf.
Full of doubt. Shaq. Shaq means it can
go either way. It's kind of 5050.
So one group of Christians saying he was,
another group maybe saying he's not.
You have one Ta'ifa, as the Quran says,
who believed in
Isa and another Ta'ifa who disbelieved in him.
And then you have, you
you have done. So done is when there's
a lot of evidence.
So there seems to be a preponderance of
plausibility,
but there's no certitude.
In In other words, a lot of Christians
are saying that he was crucified.
Right?
But
there's nothing there's no elm.
It's not it's not certain.
This is a verse from the from the
Psalms that David wrote this.
It's very interesting.
God saves his messiah.
Psalm 26, it says very clearly
this is in the bible,
the book of Psalms,
the zabur,
some some or I must say this is
the zabur.
God saves his messiah.
Interestingly,
Jesus is the same name as Jeshua.
It's the same name. If you read an
English bible, you read about someone in the
old testament called Jeshua. It's a very common
name, Jeshua.
That's also that's actually Jesus's real name,
Joshua.
But when you read a translation in English,
it's it's a different name. One says Joshua.
One says Jesus.
But in Hebrew, it's the same name, Yeshua.
You see down at the bottom here? This
is a Christian source. How did they define
Yeshua,
Jesus's name?
What does it say?
He is saved.
Savior?
No.
He is saved.
Means the one that God saved.
And this is just, you know, this is
kind of
just more evidence.
There are no eyewitnesses.
Nothing we have was written by an eyewitness.
Nothing that the Christians claim,
that
that describes a crucifixion was written by an
eyewitness. This these are things that were discovered
in the last few centuries.
Like when this eye was revealed to the
prophet sallallahu alaihi wasallam in Medina
that he wasn't crucified, no doubt the Christians
were saying, but we have the gospels and
2 of them are written by eyewitnesses, and
they saw the crucifixion.
Nobody really believes that anymore. There's not a
single historian,
and and many of them are Christian,
that believes that these books are written by
eyewitnesses.
So I'll spare you the details of this
one. But
yeah, I think I'll end with this one,
inshallah.
So this is something amazing here.
Right?
So I want to sort of revisit
some of these ayat
in, Surat al Islam
in light of modern historical developments.
And the reason is because
this will really demonstrate
the Quran's ability to accurately predict future events.
And there's some students here that
who got this part yesterday in the apologetics
class.
And by the way, this is not my
personal tosyou.
I'm not qualified to give tosyou.
You have to have mastered something 12, 13.
Even Juzayid al Kaviza, it's like 15
sacred sciences
in order to give your opinion about something
in the Quran.
So this is a test of modern rirma
in light of recent history.
Right? Those who have traditional training, the various
requisite disciplines.
So the Quran's semantical polyvalence
allows for multiple correct interpretations.
In other words, the Quran's ability to communicate
meaning at different levels.
Okay. So Surat Al Isra is also called
Surat Bani Israel.
So listen to what Allah
says. We'll just look at the first eight
verses and then verse 104, and then we'll
be done in
Glory be to the one who took a
servant on a night journey.
From the arrival of mosque in Mecca to
the Al Aqsa Mosque, Masjid Al Aqsa in
Jerusalem.
His precincts, we did bless, and we're just
showing him some of our signs.
Indeed, he is hearing and saying.
We gave Moses a revelation
and made it a guidance for the children
of Israel, stating do not take other than
me as a disposer of your affairs.
Oh progeny of those whom he carried of
the ark. Indeed, he Noah was a grateful
servant.
And we decreed for the children of Israel
in the revelation.
So this could be in the the aforementioned
kita, the Torah, or someone I must say
in the lower Machuth,
in the preserved tablet,
you will certainly cause great corruption in the
earth twice,
and you will become extremely arrogant,
oppressive,
while in a state of political power. Right?
So Urdu means to be in power.
Inna Fir'auna Allah Fir'arud.
Right.
So the promise of the first of the
2 came to pass.
Right. So like the end of the first
Puru.
We sent against you our servants of great
might
who ravaged your homes.
That was a promise fulfilled.
So the end here, Wakana Wa'adan Nafruda
means this is in the past.
This is done.
This is something that happened in the past.
There's no doubt about
So the ur Hamah mentioned here.
So when Nani Israel came into power with
David 1000 BCE,
when did they lose power? What was the
end of their
their ulur?
It was 586
BC.
The Babylonians attacked the southern kingdom of Judah.
They killed the last Davidic king.
They cut off David recently. Everyone was brought
into captivity in Babylon,
and they entered the homes of the Israelites,
just like the Quran says.
And they pulled people out that were sort
of the
more sort of influential people, and they took
them as prisoner to Babylon.
Now this verse, number 6.
Sorry. This verse,
according to several exegetes,
the Khitaab
changes here.
So now Allah subhanahu wa ta'ala is addressing
the Muslims
in the form of a prophecy.
This is the is the future.
Then we'll give you, oh Muslims, the upper
hand over them
and age you with wealth and offspring
and make you greater in number. This is
a prophecy because Bani Israel will never greater
the number than anybody.
We'll give you power over them, over Bani
Israel. Jerusalem was conquered
shortly after during the caliphate.
During the caliphate, see the Quran.
And the the Muslims, they conquered the Babylonian
lands, the Persian lands,
the Byzantine lands.
And then
Allah says to the Muslims,
If you do well, then you do well
for yourselves.
Then when the promise of the final of
the 2 Uluur
will come to pass, this is the future,
they, meaning the Jews, will disgrace you,
humiliate you.
And don't enter the Al Aqsa mosque.
What is Al Masjidah here? Well what was
the last mention of the mosque? The word
masjid, what was the last mention?
And they will enter the Aqsa Mosque, like
they did during the first time, during their
first,
ruling, during the first
ulua. And they, meaning the Jews, Islamic Israel,
will destroy with utter destruction.
Perhaps
perhaps your Lord will have mercy on you.
So here, 'asah in Arabic is called fiqhul
taraji.
Right. It's a fear. It's a verb of
of hope.
Right. In other words,
this will happen.
Okay. God will have mercy on it, on
the Muslims. But it's going to be after
some tests.
Right. In the same surah,
Right? So so Allah subhanahu wa ta'ala is
saying to the prophet
in the night, make tahajjud. It's an addition
for you. Perhaps your Lord will raise you
to the praiseworthy station.
And he has a Ma'am Mahmood.
This is
a cause of hope.
But if you return to sin,
we will return to punishment. You know, after
the Qaswat or Hud,
Yeah. Some of them said, what? How did
this happen?
Is the response from Allah subhanahu wa ta'ala.
This is from yourselves,
and we made hella confinement for the disbelievers.
Strong warning to future generations.
So think about this. How much have the
Palestinians suffered
for the injustices committed
by others?
How much of the people of Gaza, in
particular, suffered for the injustices
committed by others? They inherited the consequences
of the bad decisions of non muslims,
of course, but also Muslims.
Bad decisions.
Bad alliances.
Nationalism.
Arab nationalism.
Turkish nationalism.
Secularism,
disunity,
rebelling against the caliphate,
making alliances
with the Ghafar,
Young Turks Revolution,
McMahon Hussain correspondence,
but the victory will come. It's the promise
of Allah subhanahu wa ta'ala. It's not gonna
be easy. Perhaps your Lord will have mercy
on you. But if you return to sin,
we will return to our punishments.
Now towards the end of the Surah remember
how we said these Surahs? They have this
kind of circular theme.
Towards the end of the surah, we have
this phrase again, wa'atul akhira.
And some of the renamas say, it's talking
about the afterlife.
But in light of what we know here,
there's no reason to say that this is
talking about the afterlife.
And we said to the children of Israel
after that, dwell in the earth
in diaspora.
Right? And when the promise of the final
of the 2 Uruk
will come to pass,
we will bring you to the holy land
as a mixed assembly.
So the Jews from all over the world
will flood into the holy land. This is
the modern Zionist
movement.
This is the second Urdu.
This is the major indication
of their second facade
in the earth.
Then what will they
do? According to the Quran,
they will oppress the Muslims.
And they will enter Masrul Aqsa,
and they will
absolutely destroy
Palestine.
And it seems that these sort of
Well anyway,
we won't get it after. Did this, like
So from this is my finisher.
So from our perspective,
eventually the pseudo messiah, the Masyakh Dajjal will
emerge.
Isa alaih sallam, the true messiah,
will reemerge.
Isa alaih sallam will defeat the pseudo messiah
and punish the Ahid Khitab,
you know, they're in the holy land, but
also guide many of them.
So Allah Subhanahu Wa Ta'ala will gather them
there as a lafifa, a mixed assembly. All
of Ashkenazi Jews, Sephardic Jews,
Mizrahi
Jews, gather them there as a mixed assembly
for Isa alaihis salam to call them to
Islam.
And eventually
every Jew and Christian will become Muslim, before
the death of Isai alaihis salam.
This is what the Qur'an says.
Says. And the pronoun here according to most
of the exigates is referring to Isa and
there is none of the people in the
book that will bebibed him before his death.
Right?
So very interesting.
You see the Quran,
it never ceases to be a relevant text.
As we move through life
century after century, we go back to the
book of Allah Subhanahu Wa Ta'ala and these
incredible meanings come out of nowhere, seemingly out
of nowhere.
But the way the Quran is written is
such that
these interpretations
make total sense. You're not we're not stretching
the text. The Christians, they do that like
the book of Revelation.
You know, something called the dragon
the dragon, the beast, the mother of harlots,
the 4 horsemen. What on earth is going
on? You can interpret these things 9 ways
to Sunday.
Who knows what's happening here? The beast 666.
Okay. What?
You gotta do a
lot of pushing and pulling with the text,
and so a lot of Christians, and all
due respect to them,
they they do something called I call it
hermeneutical waterboarding.
You know, so if you if you torture
a text,
you choke a text long enough,
you know, eventually you'd say whatever he wanted
to say.
Right? Anyway, just a la fema. Are there
any questions? I've spoken too much now.
Thank you very much for your attention.
Thank you, Doctor. Alaydia. So those that are
watching online, go ahead, to take your chat,
your questions in the chat box
around the world watching. Those that are in
the room, just raise your hand. I'll come
over to Mike.
Raise your hand, please.
Good luck with the point getting to you,
though.
Oh,
so thorough.
I think it's very late. That's it. You're
looking at the. Hey. Stop talking. I gotta
get into my Tesla.
We have one brave soul right here.
It's not not bitter.
Yes, sir. Assalamu alaikum.
So every century as you mentioned,
we have rep these the same Quran is
has been relevant, is relevant, and will be
relevant.
So how do we conjunct come to the
point that this is this surah or this
ayah is relevant to me at this point
of time
versus saying, this is relevant
to in from historical point of view, or
this aye aye is relevant not necessarily to
me, but in the future? How do we
make sense of that or or come to
the conclusion? Yeah. We we have to be
in touch with Ridhama. This is very important.
The downfall of the previous Ummah,
is that they didn't preserve their language, number
1.
Right? As the Quran says,
in Al Baqarah, the verses are
escaping me. Even Abbas says, one of the
downfalls of many Israel is they did not
preserve their their language. And then many of
them cut themselves off from their scholars,
and many of their scholars were also
corrupt.
So always
have some sort of connection with scholars. This
is extremely important.
Right? And the prophet,
he told us,
we live in an ape right now where
scholars are being,
you know, people decentralize
Islam,
because They want to decentralize Islam
because they don't like this normative tradition. Because
the normative tradition, that is to say, what
the Quran and Sunnah say on its surface
is very powerful,
and people see this as a threat.
So you decentralize you attack the scholars. You
decentralize the religion so that my opinion is
just as good as anyone else's opinion.
So whatever I say on my comment on
on Twitter or I don't have Twitter, but
whatever I tweet or comment I make on
YouTube is just as good as sheikh of
Islam. Why not? I got a brain.
You know?
Honor the scholars.
They are the inheritors of the prophets.
Whoever honors the scholars has honored Allah and
his messenger.
So we should always have recourse to 'urdama.
This is very important. Don't isolate yourself. Don't
put yourself on an island.
You know,
They say a little bit of knowledge is
dangerous. Right? You have people that are very
brilliant at autodidactics,
people that, you know, can, you know, teach
themselves Arabic, and they can,
you know, do these online things and learn
hadith and fit and these things.
But this is a dangerous this this is
not a traditional way of study. The traditional
way of study is to sit sit at
the feet of a scholar,
take knowledge directly. It's talati. There's sanit. These
things are very very important.
That that Adam took something from Allah. What
was what did he take from Allah
according to
the hadith?
That he said, oh Allah, forgive me for
the sake of the prophet Muhammad salallahu alayhi
wa sallam.
These words were taught to him directly by
Allah
So talaqi knowledge,
very, very important.
Ijazah,
teaching licenses. This is a problem with Paul
the parses. Again, I don't want to pick
on the Christians too much.
Paul has no Ijazah. He has no connection
to the Hawariah.
He's the first person in history to say
Jesus was crucified,
and his son had ended him.
And he says it himself. He said, nobody
called me this. I I I caught this
as a revelation
from Jesus,
and then he really butts heads with actual
disciples.
Right? If you look at the Injeel
according to the Quran, it's almost perfectly in
line, according to most historians, with what the
original disciples would have actually preached.
So that's it. That's a wahi, but historically,
there's a connection.
Right? But Paul's senate ends with him. He
has no senate. He admits it. He said,
I don't need one. In in first Corinthians,
2nd Corinthians, the people in Corinth, they say,
where is your letter of recommendation? Your ejazah
from James the just. I don't need it.
I have a vision of Christ, and I
have stigmata, I'm hyper bleeding, these types of
things. Okay.
So,
you know, ask questions.
There's nothing wrong with asking questions. You know,
in the Quran, Ibrahim alaihis salam Ibrahim alaihis
salam, who has more iman than all of
us put together in this room. He said
to Allah, how is it that you raise
the dead? Allah says to him, do you
not believe? Allah knows the answer.
Of course, I believe,
but for the itmi nan of my alba,
I want to have certitude in my I
want to have tranquility in my heart. That's
a good type of question. In other words,
it's coming from a place of conviction in
imam. I want to have a deeper understanding.
Right? But the type of questioning that is
reprehensible
is Allah says do this,
sacrifice a baqarah.
Well, what's what's
a? Okay. What color is it? Oh, really?
How old?
Really? Well, what day?
Okay.
Do what you're commanded.
So a type of questioning coming from a
place of rebellion.
This is something that's preprehensible.
But questioning, coming from a place of wanting
to know at a deeper level of understanding,
this is totally fine, and no scholars should
be offended by
So we have, umashAllah, we have burn them
up in this room, not me
sitting over here.
We have to have connection with them.
Can you hear me? Thank you.
In
in light of this conversation,
there's a lot of talk in regards to
this red cow and the sacrifice. I knew
it would come up. I mean
Yes. It's very important. Can we can you
please enlighten us with your perspective?
Sorry about that.
Yes.
I was gonna talk about it, and then
I decided to skip it.
Because people, they hear about this, and they
think this is some weird
this is like some conspiracy stuff. Right?
But it's not. It's very real, and it's
very important. So this is called the red
cow is called the Para Adumah
in the Torah, in Jewish tradition. The Para
Adumah.
So it says in the book of Numbers,
the 4th book of the Torah, Numbers chapter
19,
that in order for there to be a
priesthood
and therefore a temple,
the priests have to purify themselves with the
ashes
of a between 2 3 year old perfect
red heifer.
So they have to sacrifice this red heifer,
and then they sort
of they take the ashes, and they purify.
They do some sort of ritual where they
purify the priests and their vestments and
and sort of the instruments of the temple.
There's only the 9 in their entire history,
by the way. It's very difficult to get
a perfect red pepper.
Perfect meaning completely red, no black or white
hairs ever,
even even
red hooves.
No saddle. No yoke. It's never given birth.
No one's ever basically touched it.
The first one, according to Zohmaimonides,
he says, in his Mishnah Torah,
which is sort of a summary of the
entire Talmud.
Maimonides is a great theologian, probably the most
the greatest theologian philosopher in Jewish history.
He says that the first kara, adumah, the
first red pepper was sacrificed by Musa alaihi
salam
on the second of Nisan,
and then and and the ashes can last
for 100 of years.
The second one was sacrificed by Hosea or
Ezra, like 6th century BCE.
And then he says there's been 7 more
until the destruction of the second temple
and 70 of the common era by the
Romans.
And then and then, Maimonides says, the 10th
red pepper will be sacrificed by the Davidic
King Messiah.
Okay. So that's his opinion.
So what they have now is 4
blemish free red heifers.
Born in Texas.
Christian Zionism. Right?
Angie,
Christian Zionist.
They're probably genetically engineered.
But there was 5, now they're down to
4. And
they have, you know, the altar ready. It's
on the Mount of Olives,
on the second of Nisan, which is 8
Rid of Fitr,
which is in a few days
on Wednesday,
that's the day that they're planning to do
the sacrifice,
when the Shay'atina release.
But if they do that, what's the significance
significance of that? If they do that,
then they'll take it, the Bani Israel, they'll
take that as tofiq,
that they can push hard for a third
temple
and the priesthood.
They will take that as sort of divine
permission,
you know, that they can just,
you know, as the Quran says,
Because the the prize is the Temple Mount,
and the Temple Mount is called the Har
HaBayit.
Har HaBayit.
Right?
Later on Maqdis.
So, you know, Gaza, right, is a bit
of a distraction. Obviously, this
we should pay attention to that, obviously.
But the real goal is West Bank because
East Jerusalem is where the Temple Mount is.
So you notice when they started attacking Gaza,
they also
are pushing towards it. There's no Hamas in
it's not harmless. There's no Hamas
in the West Bank.
That's the real prize.
It's the Temple Mount.
And interestingly,
you know how it says,
so in the Quran, right, they're going to
they're gonna they're gonna humiliate you. They'll enter
the Masjid Al Aqsa
and they'll destroy Palestine. These latter 2
are going to be really ramped up when
they sacrifice
the 10th red pepper. They'll have permission to
do that, and it's already started, obviously, with
Gaza. It's it's turned into a moonscape, as
Chris Hedges says. It looks like the surface
of the moon
is what the Quran says they're going to
do at the second Urdu. This is a
sign of their downfall.
And then,
Rashaikh Khareed, who wrote that book,
A 100 Years' War in Palestine, he said
before October 7th, he would go on the
Temple Mount, and he would see pockets of
Jews worship on the Temple Mount. He's never
seen that before,
so they're entering the Nasser Al Aqsa.
They're getting ready to do that.
So the the Red Bull Red Bull. Sorry.
Alright. Bull's Red Bull gives you wings.
The red pepper,
in sort of theory, will give them sort
of divine permission to really ramp things up
to a degree that we haven't even seen
before.
Aloha mazda'il.
But it's a big deal. I mentioned that
at a foot above, like,
in December of 2022 here. And some people
are like, what are you talking about? Red
pepper. Get a life. Now they didn't say,
this is weird. This is not football stuff.
But, you know, it's very important. Now everyone's
talking about the red havers.
Okay.
Allah tells us they're going to lose.
Can I ask? Okay. So can we?
You had talked about the book, The Jewels
of the Quran. I just wanted to know
if you had any other book recommendations on,
like, the study of this or that are
similar what you used to make this presentation.
Tools in the Quran.
Sort of similar to that.
Which part of the presentation?
One more time?
Like the this like
kind of the understanding of the the stories
in the Quran and, like, the verses and
how you explain them to what was happening
now. I can't send a bibliography. I can
put a bibliography.
I'll send that to you, Talman. I have
a bibliography with this. I I can't think
of Okay.
The
deck is on the presentation, the video online
on YouTube as well, and then when you
send a bibliography, I'll put it in the
description. That's a good question.
Yes. For the reading.
Sorry, I can't my brain No. You're good.
Okay. We have a question here from the
men's
side. Right here.
Assalamu
Alaikum. JazakAllah for the for the talk.
So,
recently there's been like among, like, Christian apologetics,
like, more recently, like Jordan Peterson
bringing up a diagram of cross references within
the bible, the Old Testament, the New Testament,
and kind of
bragging about that
the fact that there's so many gives authority
to the Bible. And then they might compare
with the Quran, which doesn't have as many
of those cross references that they put up.
I don't know if you've if you've heard
of this or not, but is there any
is the argument that they're trying to make
baseless?
Is is there any base to it?
Like, your thoughts, I guess. Christianity and Judaism,
are very, very different religions.
Okay.
I mean,
yeah. Christianity is a sort
of little sister
of Judaism,
right, which is the sort of mother religion.
But their understanding of almost everything is is
vastly different.
Right?
I mean, Christian like I said, Christian Zionism
to me, and like Jordan Peterson's a big
Zionist.
And there's a group called CUFI,
Christians
United for Israel led by John Hagee. Again,
Texas. It's out of Texas. What's wrong with
Texas?
I don't know. But the executive the executive
director of Christians United for Israel was David
Brog, who was cousins of Ehud Barak,
the former prime minister of Israel.
You can't make this stuff up. The executive
director of Christian Jobber Israel
was a Jewish Zionist
and cousin of Ehud Barak.
Right?
That's very strange to me. Why? Because if
you read in the Talmud
what the rabbi said about Jesus,
you would,
probably won't be able to eat lunch
for a few weeks.
Think of the most don't think of it.
But
if someone was to I always make this
if someone was to go into a room
for 24 hours and think of the most
depraved thing
you can possibly say about another human being.
You have not taught the rabbis
in the Babylonian Talmud, what they said about
peace alaihi salaam and Maryam alaihi salaam.
Oh we killed this so called Christ, this
messenger of God, yours.
You know,
Gives us an idea.
So this relationship is very strange to me.
Christians supporting Israel.
Because in the New Testament, Jesus is the
new temple. It's very clear. If you read
the New Testament, traditional Christianity,
Jesus is the new temple. Jesus never talks
about a third temple. He always talks about
the destruction of the 2nd temple, and he
refers to himself as the new as the
next temple.
So for Christians to support a third temple
where sacrifices come back by priests,
this is total according
to traditional Christianity,
because Jesus is the ultimate sacrifice according to
the New Testament. Jesus is the ultimate high
priest, and he's the final covenant.
So it's a weird relationship.
It's very strange.
They're kind of using each other.
Pardon the analogy.
Fair warning.
It's like a 19 year old girl
marrying a 90 year old man,
you know, who's very rich.
You know, he wants something.
She wants something,
but they don't really like each other.
Right?
According to the book of Revelation,
only a 144,000
Jews
will be converted when Jesus comes again,
and they're all men, and they're all virgins.
K?
But, yeah, you read the New Testament, you
read early church fathers, you read Christian theologians,
all the way into the 19th century.
This is the idea of replacement theology,
that the new testament
replaces the old covenant with Moses. It's supersessionism.
That's traditional Christianity. You have to believe in
Jesus or else you're no longer chosen by
God. It's this modern Zionist movement that is
advocating this dual covenant theology.
In other words, you can be Jew and
still go to heaven. You don't have to
believe in Jesus.
Whereas, it's coming as total bidna.
It comes from nowhere.
Comes from shayton.
So I don't agree with what the New
Testaments. I don't believe Jesus is a third
temple in his sacrifice. I don't believe these
things. Right? I don't believe these things. But
if Christians would just believe their text, they
have no reason to support Zionism. You know,
there was a rabbi who went to Israel.
This is true story. He was a Zionist
as a young man. He went there, and
then he looked around. He said, this this
is horrible what we're doing to Palestinians.
And then he said, no. We have become
pharaoh.
We have become Goliath.
We that israel has become pharaoh.
But at least pharaoh, the original pharaoh, right?
At least he spared the women and the
girls.
Right?
But pharaoh,
he can't survive without Karun and Haman.
Right? So without
economic
and military backing.
Hence, you have Christian Zionists.
Right? Read a book by,
Stephen Sizer.
Stephen Sizer.
Road map to Armageddon. Oh,
I think
beautiful.
Yeah. He's a Christian, bible believing Christian. So
they're out there, but you don't hear about
them. You know, sometimes you have Jews in
with the East Coast.
They fill up stadiums
in protest against Israel.
They fill up stadiums. They fill up the
they fill up,
the Brooklyn Nets stadium.
They cover 10 square blocks.
You never hear about these people.
I do.
5 or 6 men own everything we see
on television or on the Internet.
So regarding that, the
what did the scholars say about the actual
manifestation of the? Is it, like, related to
the,
reemergence of?
According to this understanding, yes. That that Allah
will have mercy on the Muslims in the
sense it will give them victory
over their enemies according to this understanding.
It's an indication of the future victory.
We know that there's a future victory. It's
very explicit in the hadith.
Quran here is
is sort of pointing to his Isharah to
it.
Right?
I think we should maybe end. People are
leaving. I think people are tired. Okay. Sounds
good. How about just because we have a
lot of people online watching, we have a
lot of questions online. Stott, maybe you can
answer just one of them,
just so we don't let our online viewers
down.
Please explain the concept of Mujahedid in Islam
and its application now in the recent past.
There have been the recent Mujahedids.
Yeah. So there's a hadith of the prophet
sallallahu alaihi wa sallam that Allah subhanahu wa
ta'ala
at the head of every century will send
a mujaddid.
Mujaddid is a renewer of the faith.
Renewer of the
of the teachings of the
first generation.
Right?
So
the foundation
is the understanding of the prophet sallallahu alaihi
sallam and the Sahaba,
but they're applying that foundation to new circumstances
as they arise. So in that sense, they're
renewing the religion.
So if you look throughout the centuries,
you
know, let's say, Imam Shafi'i of his century
was rejected.
They say,
maybe Ahmed ibn Hamdali.
Some of these, you know, there's difference of
opinion.
Imam al Ghazali was rejected of the 5th
century.
Some say Fakhr al Din al Razi,
Imam
Abdolib al Aaliwiga Haddad.
And then when you get into the these
later centuries, it gets a little murkier.
Right?
Because just as the nature of the end
of time,
you know.
So again the general advice
is to cling to the Urdu Lam.
Very important. The people of knowledge.
This is a commandment from the Quran.
So we have this idea of tashtid.
The religion
is is not a type of
reform.
Right? People say Islam needs a reformation.
I say to that person, you need you
need to,
reinform yourself.
Re information
is what you need. We don't need a
reformation.
We need a re information.
Right? Because what did the reformation do to
Christianity? It produced this
this,
scourge of Christian Zionism, this murderous ideology,
which is now dominant amongst Protestants. Dominant.
And now it's infecting
the Catholic Church as well.
Yeah. I think that's good enough. Yeah.
Always appreciate you. Thank you so much for
making time for us.