Ali Ataie – Uniqueness & Superiority of the Qur’an
AI: Summary ©
The Quran is a source of conflict, with Sunni positions being both external and internal. The title provides insight into the church's definition of beauty and how it supports their Sunist stance. The title uses various examples of how words and rhetoric create powerful figures and world famous figures. The title also highlights the use of "will" in the Bible and the importance of historical figures and the potential for the Bible to be used for slavery. The importance of the Bible's unique structure and arrangement of words and elo sett is emphasized, as well as its use in the generation of the Bible.
AI: Summary ©
I'm going to speak tonight about the Quran,
the greatness of the Quran,
the uniqueness
of the Quran.
So Allah Subhanahu Wa Ta'ala says in the
Quran that
in the month of Ramadan, shahuramadhan.
That it was in the month of Ramadan
in which,
the Quran was revealed
to humanity.
So this is a blessed month. It's blessed
for a number of reasons.
1st and foremost, because it is it marks
the commencement of the Quranic revelation,
to the world.
The the biatha of the prophet Muhammad,
the
beginning of the revelation that came to him.
So,
I'm gonna talk about the Quran and I'm
gonna talk a little bit prob maybe a
little bit more
academically,
than
than what usually probably happens on a night
like this where it's more sort of a
a preaching style or chutba style.
And the reason I'm doing this is because
there are a lot of questions about,
the Quran lately. Of course, there are a
lot of, you know, anti Muslim,
you know, people on the internet, whether they're
atheists or Christian, who are making a lot
of claims about the Quran, who are criticizing
the Quran
in a polemical sort of sense.
So I thought I'd address some of these
issues or at least talk about the
Quran,
from the standpoint of,
the
classical scholarship.
So, I've chosen to talk about the uniqueness
of the Quran, right? So, the Quran itself
issues a challenge,
okay? This is called a tahadi,
okay? And,
the most recent challenge is in
verse 23.
Okay. If you are are if you happen
to be in doubt about what we have
revealed
to our servant,
then bring a surah like unto it, a
chapter like unto it, and call to your
aid,
any whom you want,
as as as helpers
other than Allah if you speak the truth,
truth.
Right?
And if you can't do it and you
won't do it,
then fear the fire whose fuel is men
and stones
prepared for those who reject faith.
So, Imam Azar Kashid,
he said that initially
the challenge
was to produce
10,
was to produce a recital, an account
like this Quran,
Right?
Produce something like the whole of the Quran.
Then it was reduced, the 10
Finally, it was reduced to 1 surah.
That's the last challenge being issued
in in Medina.
So the challenge of the Quran
testifies
to its ijaz, what's known as ijaz of
the Quran,
which is sometimes translated as the
the insuperability
of the Quran, the inimitability
of the Quran. So the the proposition that
the Quran cannot be,
imitated.
Of course, the word iajaz
is a form for infinitive
in grammar, meaning to debilitate,
to disable,
or to incapacitate.
So this is this is the concept.
The word mergiza
is the active participle.
In theology, it's a technical term for a
prophetic miracle, and mergiza is a prophetic miracle
as opposed to a karama, which is a
saintly miracle, nonprophetic
miracle.
Linguistically,
murajeeza is that which incapacitates.
Okay, so the Koran is a murajeeza in
the sense that
it incapacitates
others from producing its likeness.
Now the first theologians to broach,
the subject of the nature of the Quran's
ijaz
were probably,
Muertazili
theologians,
Muertazilite.
We call them Muertazili
theologians. Ibrahim and Navam, for example, from Basra
in Iraq.
So his position, and this is the standard
Muertazili position, is that he says if all
the Arabs
were left alone,
they would have been able to compose
pieces like those of the Koran. The aqal,
in other words, would have been able to
do it. So the Martazilite, they give the
intellect a status that it doesn't it doesn't,
deserve. And
their position really is that the Quran, this
is the Martezilite position, is that the Quran
is really more like ipsissima vox,
is more like the very voice of God.
In other words, more like more like an
inspired text rather than a revealed text.
So it's kind of like what Christians believe
about the Bible as opposed to like what
Jews believe about,
the Torah, Right. It's not the revealed words
of God. In other words, God is not
choosing the exact words,
but rather inspiring a prophet
to choose his own words. But the meanings
are are given to that prophet. So that's
it's more akin to the Muertesilie position. So
he says if all the Arabs were left
alone,
they would have been able to compose pieces.
So left alone are the operative words here.
So the Martezidi position is that the Quran's
jazz is
external to its text,
right, rather than internal. It's extrinsic
rather
than intrinsic. In other words, it is possible
for the Arab poets
to produce the likes of the Quran to
match its unique style, to rival its eloquence,
but Allah
simply will not allow them to do that.
He will deflect them from that.
So they call it a surfa. The
Sarfa is the deflection or the aversion.
Okay? So Allah Subhanahu Wa Ta'ala will continue
to incapacitate
anyone who tries to imitate,
the Quran from,
from producing its likeness
by deflecting them. So the analogy is like
imagine there's a, there's an expert marksman. Right?
An expert,
archer.
And, there's a target that's 5 feet away
from him, just 5 feet away.
And, so he aims at the target. He
aims at the the target and he misses
completely.
And he tries it again over and over
and over again and he can't seem to
hit the target. He's an expert marksman.
It's 5 feet away and he's, he does
it a 100 times
and he's 0 for a 100. So then
his only conclusion must be that something is,
something is causing me not to do this.
Something is preventing me
from hitting the target, right? Prevention must be
external.
Now, the Sunni position
is that the ijaz
is internal,
okay, that it's that it's intrinsic to the
text. In other words, it is impossible
for the Arab poets to produce the likes,
of the Koran. So going back to this
archery analogy, imagine now this this expert marksman,
he's trying to hit a target that's 500
yards away.
So he tries over and over and over
again, and he he can't even get close
to it because it's just impossible. He doesn't
have the capacity
to do something like that. So in this
case, prevention is internal.
Another analogy is like, imagine there's like a
room and there's something, there's a book in
this room. Let's say it's called the book
of secrets or something. It's on a table
and you want to get to this book
and read it. So you go inside the
room and you notice that there are guards
there,
right, that are preventing you from even touching
the book. So you are being externally
incapacitated.
That's akin to the Martez Lee position.
But now let's say another scenario, you go
into the room and the book is there.
So you pick it up and you open
it and you notice that it's written in
a strange code that you don't understand. So
you don't under, so you can't understand it.
Right? So now you're being internally
incapacitated, and that's akin to the the Sunni
position. The nature of the book itself
incapacitates you. So the problem with the Muertesidi
position
is that it does not locate the miracle
of the Quran
within the Quran, but rather outside of the
Quran.
Okay. Or to put it another way, the
Martazielite position is like it is as if
the prophet can move his foot like normal,
but everyone else is somehow paralyzed, which is
abnormal.
And that is the very definition of a
miracle. Right. Kharkul 'Adat, which is a break
or breach of what is customary,
a breach of what is normal. The Sunni
position
is as if the prophet can walk on
water,
which is abnormal,
while everyone else can't, which is normal. So
at the end of the day, both are
saying the same thing. Imitation of the Koran
will not be done. Okay. So let's unpack
this concept
of of ijaz a bit further. According to
some Sunni urnama,
the ijaz of the Quran is detected through
intuition.
Okay?
In other words, its impact upon the listener.
The way that the Quran causes joy and
tears and fear and hope. For example,
others say no because this is subjective,
right? It's like whose poetry is more beautiful?
Whose poetry is more impactful? Shakespeare or Wordsworth?
Some people will say Shakespeare. Some people might
say Wordsworth. Well, how do you know who's
right?
Right. Some would say beauty is in the
eye of the beholder.
If you you know, most people find that
their own children are the most beautiful children.
That's probably because emotion gets involved
or they see themselves in their children. So
we need objective
standards of beauty.
Okay.
Others would argue that in poetry, there is
an objective standard,
that Shakespeare is objectively
more beautiful,
more eloquent than all of the other poets.
This is why he became the most beloved
of all the English poets and why most
experts say that his poetry
is superior.
Therefore, we also have objective standards when it
comes to
physical human beauty. And this might not be
PC,
but that's Okay.
It's it's true. This is, you know, this
is this is what, for example, the nursery
rhyme Goldilocks and the 3 bears.
That's what it's trying to teach children,
that there's a there's a standard for beauty.
So if you, if you look at the
prophet
for example,
who is the epitome of physical beauty, right?
He was of medium height not too, not
too tall, not too short. Right. So that,
you know, what's known as sort of the
Goldilocks range. His skin was not too dark,
not too pale. His hair was not,
you know, wasn't curly. It wasn't straight, but
more wavy.
Right. His build wasn't, you know, he wasn't
overweight. He wasn't too thin,
put something in the middle, but he also
had other qualities
that are viewed probably cross culturally as being
beautiful,
qualities in men. For example, long eyelashes.
He had very broad shoulders, large forearms, large
calves.
Right? He had an aquiline
nose, which is highly desirable across different, different
cultures.
Okay,
so, so there's, there's,
there's this objective standard of physical beauty. So
with respect to the Quran, then this intuitive
sort of I feel it approach did not
work for many Sunni
scholars.
Right? So people were definitely
intuiting the Quran's beauty. There's no doubt about
that.
People were definitely intuiting the beauty, but scholars
wanted to know why exactly that was happening,
right? Just as if you if you saw
the prophet sallallahu alaihi wa sallam,
right, you would be overcome,
overwhelmed by his beauty.
And you can tell me why
you were overcome. You specifically tell me why
he was so,
so beautiful.
Okay.
Now,
now before we get to that, popular among
Sunnimutukalimum,
right, so like the scholastic or discursive theologians,
was what could be called circumstantial
evidence.
So circumstantial evidence is evidence
that relies on an inference or deduction
to connect it to a fact or conclusion.
In other words, indirect evidence,
like fingerprints at a crime scene as opposed
to like direct
evidence, as opposed to like an eyewitness who
saw an actual crime,
right. So the Mutakali Mouin mentioned 2 pieces
of circumstantial evidence.
So number 1, they say the Arabs had
reached the peak of their language
in 7th century Arabia.
Right. The Hejaz in the late antiquity was
the height of Arabic.
Poetry was their pride and joy.
Right. They have the 7 hanging odes, right?
Al Mu'alakaat
at Sabru at the annual festival
at a town called Urqab, just outside of
Mecca.
The Arab poets
would have taken the challenge of the prophet
very, very, very seriously.
Of their culture, he was claiming prophecy,
right? However,
they broke their, their, their custom of normal
behavior.
They broke their custom of normal behavior
and persecuted and fought against the prophet sallallahu
alaihi wasallam. So this fact supports the notion
that they immediately
recognized the superiority
of the Koran
and simply knew that they couldn't answer the
challenge.
So this piece of circumstantial evidence supports the
Sunni position of the Quran's internal
incapacitating
mechanism.
Okay, or maybe
they tried to imitate the Koran,
right? You hear the Koran, you think this
is beautiful.
And they thought to themselves,
we can rival this. It's kind of like
when,
when you watch an expert calligrapher and he
makes it look so easy and you think,
well, I can do that. This looks easy.
Right? Then you try to do it and
you you it's not even close. So maybe
they tried to imitate the Quran,
but yet they failed
consistently
and collectively.
So this kind of supports the Muertazili
position of an external incapacitating
mechanism.
In a verse that supports this position, as
Allah Subhanahu Wa Ta'ala says,
When when
when our signs are rehearsed
to them, they say,
indeed, we have heard it. And if we
wanted, we could say the like of that.
We could say the likes of it as
well.
Right? So Kaldi Iyad, he mentions he has
a section,
in in in his book on the on
the and he says that there was a
poet named Yahya ibn Hakam al Ghazal
who was, the foremost,
of the poets in Andalusia.
And he wanted to create something like Suratul
Ikhlas.
So he began to work on it. And
then he says, suddenly an incredible
sense of terror came over me. It moved
me to regret and repentance.
Okay. So that's the first piece of circumstantial
evidence
is that
is that the Arabs, it appears that the
Arabs
just,
they immediately,
immediately
began to persecute the prophet
rather than what would have been
expected of them to take the challenge of
the Prophet
very, very seriously and attempt to
answer the challenge. And then eventually, of course,
the greatest living Arab poets,
all of them, became
Muslim. All of them eventually confessed
to the Koran's superiority,
whether it's Hassan ibn Ufabbat
or Abdullah
ibn Rawaha,
Kab ibn Zuhair, even the great Labid
even the Rabi'ah, all of them at some
point threw their hands into the air and
said that we cannot even come close to
anything
like this.
And then the second piece of indirect evidence
is that the Quran has since not been
successfully
imitated.
Okay.
And, and several modern
Arab Christians have attempted to do this.
And their attempts
are
their attempts have been laughingly
pathetic.
So nothing even comes close. So then the
two points, the two pieces then of indirect
evidence, just to recap, are that the Arabs
at the time could not produce its likeness,
Right? The greatest poets became Muslim and the
Arabs since that time have not produced
its likeness.
Now, many many medieval Sunni theologians were not
satisfied with this type of indirect evidence
primarily because
the Muertazil could also argue these points to
support
the Sarfa that the Koran has
an external
incapacitating
mechanism.
So they sought direct evidence of the Koran's
ijaz,
and they believed that this could be done
from a literary
standpoint.
Okay, so the 3 major classical Sunni authorities
who undertook this task
were called the Abu Bakr al Baqilani. Right?
His book is called The Ajaasul Quran.
You have Abdul Qahir al Jorjani,
and then you have Ibu Jazay Al Kalbi
in his book
Okay.
Al Batilani Al Georgiani Al Kalbi.
According to these classical Sunni urnama, it is
unique stylistics
what are called asalib,
unique stylistics and unmatched eloquence balaga
which is at the seat of the Quran's
ijaz.
So by unmatched eloquence, they mean that the
Quran is objectively
more eloquent than the poets.
Okay. So like Musa, alayhis salaam,
he confounded the sorcerers with his, you know,
white magic. It was objectively
superior, objectively more powerful. Isa, alayhis salam, confounded
the
physicians and healers of his day with his
ability to heal people, his quote unquote medicine.
The prophet
then confounded the poet Ashura
of his day with his style and eloquence.
So with respect to eloquence, what makes a
speaker
more eloquent than others?
So his
superior choice of words
and his clear and concise communication.
Okay. This is what makes his words more
powerful,
more interesting,
more motivating,
more persuasive
and more memorable, I. E. More impactful.
So eloquent speakers make an impact
upon the heart and mind.
Okay, so let's start with albarkilani.
So albarkilani,
he said that the style, the uslub of
the Quran
defies classification,
right? It has unclassifiability,
as he puts it. In other words, it
broke the custom of the existing literary norms
that were known to the Arabs at that
time.
So the hark of the adat,
right, the breach of,
of what is customary
was not only
external to the text with this initial sort
of Arab
reaction to the text to fight the prophet
but it was preeminently
internal to the text.
Right? The Quran's unique,
you know, abnormal,
uncustomary
style.
The Quran is an amazingly
eloquent
and
masterful fusion,
fusion
of, of, of poetry and prose,
right, with, with incredible rhetoric as well.
Okay.
And there's there's actually no record of any
poet at the time of the prophet
actually answering
the challenge.
The Quran is
an ocean of rhetoric. I mean, sometimes a
college student will feel good if he uses
1 or 2 sort of rhetorical devices in
a in a research paper. The Koran is
just it's full of hundreds and hundreds of
rhetorical devices,
an ocean of rhetoric.
So its miracle was the creation of a
new,
unidentifiable
and inimitable
genre of expression.
Okay. The Koran style is sui generis,
right, which means it's in a class
of its own, totally outside human forms of
literature.
Okay. So it may include familiar rhetorical elements
like
and like
metaphor
and hyperbole
and like simile,
but only to assimilate them into this unclassifiable
otherness.
Al Baqalani compares the ayat to the Quran.
He compares them to the abiad of the
ashar,
the
verses of the greatest of the Arab poets.
And he points out that the Quran has
no weak verses. No verse
in the Quran can be improved rhetorically, whereas
all poems have a weak verse here and
there. Right? For example, like to be or
not to be, that is the question. That's
from Shakespeare's Hamlet. No improvement is possible there.
Right. But there are some verses that can
be improved. So Baqalani says that all Jahali
all Jahali poets,
some of their lines
can be improved, whereas nothing of the Koran
can be improved.
So the Arabs could not find a literary
form to which the Koran corresponded. Right.
Is
this shihr?
Is this magic? Is this quihanna? Is this
shihr? Is this shihr? Is this poetry?
Right? Is this is this magic? Is this
is this a type of like fortune telling
or or sooth saying? Because the diviners,
the fortune tellers, the Quran,
they would they would speak their sort of
predictions in something called Sajjad,
which is rhymed,
rhymed prose. And the Quran
is not exactly Sajjad.
It's it's transcended. It's it's different. It's unique.
They would say, are these sort of fictional
tales of the ancients, Asatirul Awaleem?
Right, they couldn't identify the Quran's literary form.
Okay.
So, that's al Baqilani. Now, al Gourjani,
he seeks to map out a definitive
paradigm for understanding the Quran's inimitable eloquence.
So he downplays
intuition and subjective responses.
He also downplays circumstantial evidence,
as a testimony to the Quran's inimitability,
and he sets out to establish the case
on purely
literary
grounds.
Okay.
So he argues that the Arabs,
they were initially dazzled and struck into wonderment
by the Koran. Jurjani uses the Arabs' initial
reaction as
a proof against the Sarfa.
Right? Their their reaction wasn't
that's nice, but we can do that. No.
It was a state of utter bewilderment. Right?
Ibn Hisham relates the story of Alwaleed, Ibn
Mughara,
arguably the greatest living poet at the time,
that he was absolutely
awestruck by the qara'a of the prophet
And he went back to his people and
he said, this conquers and destroys everything that
came before it of poetry. And then he
said to the people as well, to the
Quraysh, he said, this is not his regular
speech. This is something else.
And then, you know, peer pressure got to
him and eventually caved in. And his story
is told
in the Koran.
For Jurjani,
the Koran's
style,
composition,
arrangement of words and eloquence is beyond human
capacity.
And like Paqilani,
he demonstrates this by comparing various poems written
by the greatest of the Arab poets with
the with the ayat of the Quran and
concludes
that the latter are objectively
superior.
Okay. And then finally, ibn Juzay al Kalbi,
he said that the Quran's ijaz has 10
elements.
Number 1, its eloquence is above any human
speech.
You can say here that it's impact.
Right? It's impact
for better or worse. Right? Like the Koran
says,
that when you when you mention
your Lord in the Quran,
the oneness of your Lord in the Quran,
they turn they turn back in aversion.
And And this is a question it's an
interesting question that sometimes we get is if
the Quran is if the Quran is so
eloquent, then why didn't all of the Arabs
believe in it as a divine revelation? Why
didn't Abu Jahl, for example, believe it was
a divine revelation? Well, first and foremost, the
Quran is calling to a moral life.
It's calling towards a certain type of life,
right, a certain type of ethic.
Okay.
So if people don't want to change their
lives, it doesn't matter how beautiful or how
eloquent
the message is.
They're not going to believe in it. They're
not going to, to follow it.
Okay. The very sound of the
Quran raptures
non Arabs
and non Muslims as well. Kadi Iyad relates
in his book that
it's reported that Christians heard the Koran and
began to weep.
So Yuti said that several people several people
died when they heard the Koran of the
Koran. I'll tell you this from experience. My
college roommate, who was a Catholic,
I played the Koran for him in the
car,
recitation by Sa'ad al Ghammidi of Surat Yousuf.
And he just kind of sat there and
he was, he had a strange look on
it. And he was literally awestruck by it.
And he told me later that he just
he was thinking about it and,
he eventually ended up
making his shahada a few days later. And
he said one of the one of the,
the key moments,
pivotal moments that led him to that decision
was just hearing the Koran. There are actually
dozens and dozens of Koran reaction videos on
YouTube, by the way. Some of these have
millions of views.
Okay. Christians, atheists, agnostics listening to the Koran,
you see people's jaws drop.
They start weeping profusely.
You know, this guy, he let his little
baby listen to the Quran. His baby stopped
crying.
You know,
I asked one of my teachers about this
and he said, this is because
their tongues are Ajami, but their hearts
are Arabi,
right? The heart, the soul
understands
what the mind can't.
Right. And it speaks to the fitzra, the
word of God. It speaks to the human
beings. So so definitely, you know, these people
are intuiting something about the Koran.
And that's and that's
very, very apparent. So that's number 1. It's
eloquence is above human speech. And then he
says the unique arrangement of the ayat and
the suar,
like the structure of the Koran
at the micro and macro levels.
So if you look at something, for example,
one eye, Ayatul Kursi, if you look at
this eye and break it down, it's a
chiasmus.
It has sort of a concentric composition.
But this is also true if you look
at, for example,
larger suwari. Look at Al Baqarah. There's a
book written by,
I believe, Raymond Farron on Surat Al Baqarah.
He says the entire surah
is is has has a symmetry to the
entire Surah, 286
verses.
Michelle Kuper is another. These are non Muslim
scholars of the Koran. You can call them
Orientalists if you want, but phenomenal work they're
doing. He did a book on Surat Al
Ma'ida, Michel Kuipers,
where he looks at the incredible
composition
and symmetry
of Surat Al Maida.
And of course, in our tradition as well,
you have people like Islahi
and Al Farahi,
coherence in the Koran, looking at the coherence,
looking at the composition.
I mean, this is just sort of something
that is getting off the ground nowadays. I
mean, there's going to be a lot of
literature coming out of the academy, at least
there should be, on this topic.
So, the unique arrangement of the Ayat and
the Sur, of course, Fakhruddin al Razi writes
about this as well. Number 3, he says,
al Kabi says, juseyiminu
jusey al Kabi, the incapacitation
of the Arabs to produce something similar
at that time as well as thereafter.
Number 4, the stories of the Koran, which
could not have been known to the prophet
We say maybe he knew about the exodus
and the like the flood or the deluge.
But there are things in the Koran that
could not have been known. It's specialized knowledge,
like from Talmudic tradition.
Right? These are things that are known through
initiatic chains of transmission passed down from, like,
rabbi to student, rabbi to student. How does
he know those things?
Number 5, the predictions of the Koran that
came true, like the defeat of the Persians
within a few years.
Number 6, the perfect
theological
orthodoxy espoused by the Quran, the Tawhid of
Allah restored and refined.
Right. Or as Imam Al Razi says, which
is between tashbih
of the Christians and the tateel of the
Jews.
Right? The confirmation of the wahtaniyah
and ahadiyah of
Allah, rejection of tethbih,
rejection of the trinity,
right? The perfect theological orthodoxy.
Number 7, the superior akham and akhlaq, the
laws and morals
espoused by the Quran, its prescribed orthopraxis,
as well as its what's known as trajectory
hermeneutics
with respect to its laws, that the Quran
clearly is moving toward
the abolition of slavery.
I mean, that's it's very, very clear. I
think if you if you engage with the
Quran and you engage with the sunnah, I
mean, Islam initially abolished all forms of slavery
except through war. I mean, people in the
Jahali time, if someone owed you money, you
can make them their their you can make
them your slave. You can just go and
raid
a town unprovoked,
not as not not as a,
a defense sort of maneuver, not as a,
as a, what's known as
a,
a preeminent strike.
But,
but just just going and raiding a town
and taking people as slaves.
So all of these were abolished in Islam
except, except through war. It's called the rik.
It's not called Urbudiyyah.
Right. It's more of a type of indentured
servitude. The purpose was to reintegrate really people
into
the society at large. But one can make
a strong argument
that the Koran is moving towards the total
abolition
of slavery that's called trajectory
hermeneutics,
preemptive strike. That's what I was trying to
say earlier. Number 8, the divinely or providentially
preserved text of the Koran,
Right?
That that there are 10 qira'at of the
Quran. All of them are multiply attested. You
know, you find these videos made by Christians
and this version of the the duri
is different than the havestan, you know,
so they conclude that the Quran has not
been preserved. They don't know the basis. They
don't know the foundations of Ulum and Quran,
that there are 10 qira'at of the Quran.
All of them are multiply attested. All of
them
have have chains of transmission that go back
to the prophet
And these are the same all around the
world for 14 centuries.
Number 9, the ease by which the Koran
is memorized. This is incredible. We have 10
year old her father of the Koran.
The
Koran says we have made this Koran
easy to memorize. And of course, number 10,
finally, the incredible polyvalence
of the text of the Koran, that it
is multilayered in its meaning,
as well as the fact that the that
the reader never tires
of reading the text year after year, decade
after decade. So these are just some of
the things I wanted to mention
about the incredible uniqueness
of our scripture, of the Koran.
And, you know, we should be engaged
with the Quran on a daily basis.
This is something that is commanded in the
Quran.
Of the Quran means to really penetrate the
meanings of the Quran. But not just the
meanings, not just memorizing,
but engaging in a deep level,
studying the Quran, its relevance in the world
today,
understanding that there's 2 types of discourse in
the Quran. There's 2 types of kitab. There's
a kitab of taklief and a kitab of
of wadah. There's a situational discourse of the
Koran that may affect some of its akham
depending on circumstances. So this is a very
deep study that we need to engage in
that is now becoming necessary for more and
more people because the Koran is constantly under
attack.
So I pray that Allah
accepts our fasting
and our prayers. I accept that Allah
I pray that Allah Subhanahu Wa Ta'ala accepts
everything we do
for his sake and purify our intentions. May
Allah Subhanahu Wa Ta'ala bless all of you.
Have a good Eid,
and we'll see you soon inshallah.