 Bismillah ar-Rahman ar-Rahim, masha'Allah Allah. As-salamu alaykum wa rahmatullahi wa barakatuh. Alhamdulillah, it's good to be here. I have a presentation here and I want to share with you. Call it the Marbles of the Quran, of course. As-salaamu alaykum wa rahmatullahi wa barakatuh. I said this is the month of the Quran, the month of the Quran, the month of Ramadan, the month of the Quran, the month of Ramadan, the month of Ramadhan, the month in which the Quran was revealed. Allah SWT revealed the Quran to His Habib, as-salamu alaykum. And this is a great gift for us. The Quran is that which is recited. The word Quran means a recitation. Here's a verse from Surah Al-Nisa, as-salaya tattaruna al-Quran. Allah SWT sang in meaning, some of the meanings may suggest. Don't they penetrate the meanings of the Quran? Tadabbur is the end of something. So, tadabbur means to really have a deep, substantive engagement with something. Do they not engage deeply, substantively with the Quran? While Okaanem in the end of the Quran, the meaning of the Quran, the meaning of the Quran, and the Quran. If the Quran was from other than Allah SWT, then there would have been discrepancies. Contradictions, imbalances, asymmetries. And another I have the Quran, in Surah Muhammad, As-salamu alaykum, Allah SWT says, Do they not penetrate the meanings of the Qur'an or are their hearts sealed off or locked off? And the Qalb according to Imam al-Ghazali or Rahimullah the word Qalb in the Qur'an means the mind. We call it the spiritual heart. 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 of the chest, not the physical brain in our skull, but the spiritual heart which is metaphysical. So these are some subtleties about the Qur'an that I think maybe you'll find interesting. InshaAllah ta'ala hopefully this won't be boring for you. So the style of the Qur'an 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 Qur'an means that it has an internal incapacitating element. Anyone who tries to imitate the Qur'an will be incapacitated. And this is the affidah of Ahlul Sunnah wal Jama'a that 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. In this ayah in the Qur'an, وَإِنْ كُنْتُثِ رَيْبٍ مِنْ مَنَّ الزَّنَّى عَلَى عَبْدِنَا فَأَتُوْ بِسُورَةِ مِنْ مِسْلِهِ وَدْ أُرْشُهَدَاءَ اَكُنْ وِنْ دُونِ اللَّهِ اِنْ كُنْتُمْ صَانَطِينَ Allah Subhanahu wa Ta'ala says, this is a jihad, amazing verse. If you are in doubt as to what we revealed, this is chapter 2 verse 23, Qabara 20. If you are in doubt as to what we revealed to our servant, meaning the Prophet Muhammad peace and blessings of Allah be upon him, from time to time, the tanzil is a revelation that comes down from time to time. There's an inzal, which is from the lower to the summit of Dunya, which happened a little further, the inzalna, the mustar is inzal. نَزَّلْنَا عَلَى عَبْدِنَا فَأَتُوْ بِسُورَةِ مِنْ تَنْزِيلِ that we have revealed from time to time to our servant. Then produce one surah like unto it and call for your aid, your witnesses. وَذُرْشُوَهَدَا أَكُمِدُونِ لَا اِنْكُمْ صَوْدِدٍ If you speak the truth, إِلَمْ تَفْعَلُوا وَالْلَمْ تَفْعَلُوا عَجِيلُ And if you can't do that, if you don't do that, and you will not do that. فَتَبُوا النَّارِ فَنْ فِرْدَ الْفَارِ عَلَى تِوَهُدُ الْحَنَّاسُ وَالْحِيْجَارِ or it doesn't work. فِرْدَ الْفَارِهُ is fuel as men and stones, prepared for those who reject faith. This is Ajeeb, the Qur'an. And Surah Al-Bakr is making a prediction that the Qur'an itself will be a sui-generous text. Sui-generous means one of a kind, the absolute masterpiece in the Arabic language. This is the prophecy of the Qur'an. Nothing holds a candle to the Qur'an. You've had people in the past try to imitate the Qur'an in the late 90s. I remember a group of Christians. They wrote something called Forqal al-Haqq. 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 Qur'an. There's nothing like the Qur'an. When I came to this Qur'an, I used to do it with Allah. Chapter 10, verse 37. This Qur'an cannot be produced by other than Allah. وَلَكَنْ تَسْتِقَ الْذِبَيْنِ يَدَيْهِ وَتَفْسِيلَ الْكِتَاءِ لَارَيْبَ فِيهِ مِنْ رُبِّ الْعَبَنِ Rather, it's a confirmation of what went before, confirmation of the Tafsil and Tafsil, an explanation of revelation. No doubt it is from the Lord of the Worlds. This is the insuperability of the Qur'an. It's an open challenge to this day. An open challenge called the Ta'addee. The challenge of the Qur'an to produce something like unto it. Nothing's even close. It's interesting when the Western Orientalists, when they first look at the Qur'an, 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 Qur'an is not like that. The Qur'an is circular. And we'll see that. It's chaiastic. It's concentric. There's parallelism. So they said, this is jumbled. And what is going on here, it's going from this story to that story, going back in time, forward in time. It's going from third person to second person and all of this. And then they studied Semitic rhetoric. They said, oh, there's no way that one man produced this. So there was a very popular theory. John Wandsboro, who was so as a school of Oriental and African studies in London, he was very popular. And he said that this must have been composed by a committee during the Abbasid period in the eighth century, a committee of scholars, of historians, poets, of linguists. It had to have been. And then shortly thereafter, the entire Qur'an was found in seventh century manuscripts. The entire Qur'an is done many times over in seventh century CE manuscripts, which absolutely falsifies his theory. Nice try. So they admit it, this is a masterpiece. The Qur'an is multi-formic. What does multi-formic mean? This is another incredible aspect of the Qur'an. 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, the continental skeleton of the Qur'an in different ways. And all of these readings, these Qara'at, these are reading traditions, they all go back to the Prophet Muhammad, Sallallahu alayhi wa sallam. They are all Qawatu, they all are multiply attested. Very basic example. We say, Malik yawm ad-din, the owner of the day of judgment. We also say, Malik yawm ad-din, the king of the day of judgment. Because a Malik, an owner, may not make laws, a king makes laws. An owner may own something, but may not make laws. He's not the sharia. But a king makes laws, but he may not own something. Allah Subh'anaHu Wa Ta'ala is both of these. How many times did the Sahabah hear the Prophet Sallallahu alayhi 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 weren't sure. They didn't say Malik or Medik. Logically, he doesn't forget about Asanin. It doesn't work logically. Of course he said it both ways. They heard the Fatiha. They heard the Quran continuously. The Sahabah say that we learned surah al-Kahf, just memorizing it from the khutbah of the Prophet Sallallahu alayhi wa sallam. This is how much he would recite surah al-Kahf in the khutbah. We just memorize the whole thing, listen to the khutbah. So they were constantly hearing the Quran. Another example, if you hear chapter five or six, this is the verse about Wudu. وَمْصَهُ بِرُؤُسِكُمْ وَرْجُولَكُمْ دَالْتَعْمَينَ Anoint your heads and wash your feet. وَارَجُولِكُمْ another reading. Anoint your heads and anoint your feet. Both readings are attributed to the Prophet Sallallahu alayhi wa sallam. Why? Because sometimes we wash our feet. And there are occasions in which we wipe our feet under conditions. This is a multi-formism 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-Kothar, right? Beautiful Surah, a Surah of consolation, of Taslea, to give consolation to the heart of the Prophet Muhammad Sallallahu alayhi wa sallam. He says in a hadith that it sounds that Kothar is nahrun fil jannah, the river in paradise. But Kothar fo'al, right? This is a hapox. Apox means this is the only occurrence of this word in the entire Quran. This word does not appear anywhere else in the Quran, right? And the nature of the word Kothar, it's mubadah, it's extremely emphatic. So the Erlama mentioned one of the readings, obviously, that's given to us from the Prophet Sallallahu alayhi wa sallam. So it's nahrun fil jannah. The river in paradise and the waters flow into a hawwud in this basin, which is just outside of paradise. May Allah Subh'anaHu wa Ta'ala give us the drink from the hawwud from His blessed hands, Sallallahu alayhi wa sallam. Drink this, you'll never be thirsty. This is one of the meanings, but the Erlama mentioned other things. Kothar, they mentioned the maqam Mahmood on the Day of Judgement, the praiseworthy station. They mentioned the shafa'ah, the intercession on the Day of Judgement. They mentioned the wahi itself descending upon the heart of the Prophet Sallallahu alayhi wa sallam. They mentioned other things. And here's something interesting. Every surah in the Quran is a coherent literary unit. And many of the surah, they have this type of kayaasic structure, circular structure, structural coherence, nivam as a guide to tafsir. So this is very interesting. When you look at this surah, we have three ayat. We notice that the first and the third ayat, 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 harfa toki. And look how they end, al kothar, al abtar. So we go to the books of Asbab al-Nuzul, right? Asbab al-Nuzul is one of the disciplines, it's one of the roloom al-Quran, which is extremely important to study, historical contextualizations of the Quran. We're told that the son of the Prophet Muhammad sallallahu alayhi sallam, Abdullah alayhi sallam, the second son passed away in Mecca. And when his son passed away, his neighbors were musliqeen, they started celebrating. You can hear them celebrating. Can you imagine your son dies? Your child dies, and your neighbors are celebrating. A few days later, a musliqeen, al-Aasid Nua'il, he approached the Prophet sallallahu alayhi sallam, and he said, you are now abtar. You are like, you're cut off, al abtar 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. Wa-rfa'ana ala kadhiqaa. You know, right now, somebody is saying, Ashadu anna Muhammadur Rasulullah, right now it's happening, and this is happening into the Sa'a. Every second of time, into the Sa'a, somebody is saying, Ashadu anna Muhammadur Rasulullah, his zikr is raised. Continuously into the Sa'a. On the day of Qiyamah, and in Jannah, forever, right? So, al-Abtar is someone whose lineage is cut off. Al-Kawthar is therefore a source of great lineage. Because these are antinomians. That's the interplay of these two ayat. Al-Kawthar and Al-Abtar are antinomians, antithetical parallelism. This is very common in Semitic rhetoric. There's synonymic parallelism, sometimes it's, they're synonyms, sometimes they're opposites. So let me ask you, who is Al-Kawthar? We've given you Kawthar, the family of the Prophet Muhammad Rasulullah, specifically a saint of Fatima Zahra, alayhi salam, his daughter Fatima. This is from the Fasais of the Prophet Muhammad Sallallahu alayhi wa sallam, the special qualities of the Prophet Sallallahu alayhi wa sallam is that his ahl al-baik, his lineage is through his daughter. All right, and then it goes to Hassan and Hussain. So this shows the station, the ruqba, the darajah of our liege lady, Fatima Zahra alayhi salam. The Prophet Sallallahu alayhi wa sallam, he said, Fatima, do bat'atun minni, Fatima is a piece of me. Fatima is like a piece of me, is a piece of me. You know, like we say, she's my heart, you know? She's my sweetheart, she's my liver. Spanish, what do they say? You call us one, you say to your sweetheart, literally, you're my heart. So this is the darling of the Prophet Sallallahu alayhi wa sallam, sweetheart of the Prophet Sallallahu alayhi wa sallam. So one of the names that Erdogan mentioned, where Fatima alayhi salam is al-Kawfa, she is the fountain that springs this incredible family, ahl al-baik, the Sadat. So here is Ayatul Kursi, the verse of the throne, and Sahadah to study, Rahimullah, he said, he's the greatest Ayat in the Quran. This is the greatest Ayat in the Quran. All of the Quran is great because it's al-wahi, obviously. Right, it's al-wahi, so it's all the same in that respect. But depending on the subject matter of the Ayat, there's a hierarchy. So Imam Al-Fazali, he wrote a book called Chawahir Al-Fur'an, 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-Fazali, Rahimullah, he says, the Quran has six ains, I think the Maqsa of the Quran has six ains, there's six ains of the Quran. The first aim of the Quran is ta'arifu mad'ru ilayhi, is to acquaint you with the one that you're being called to, who is Allah Subhanahu wa Ta'ala. So there are certain Ayat in the Quran that describe Allah Subhanahu wa Ta'ala. He says, vikru that, vikru sifat, vikru al-af'al, 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 Ayat in the Quran. These are the greatest Ayat of the Quran. And the reason is because, ma'rifatullah, theology, or noses of God, is the greatest science. The greatest ilm is the knowledge of Allah Subhanahu wa Ta'ala, right? So he says that, these are the yawakit of the Quran, that's what he said. Yawakit, these are the rubies of the Quran. Then he says, the second aim of the Quran, ta'alifu asirat al-mustaqeen, is to acquaint you with the straight path. How do you get to Allah Subhanahu wa Ta'ala? In Imam Al-Razi says, asirat al-mustaqeen is the sunnah of the Prophet Sallallahu alayhi wa Sallam. He is asirat al-mustaqeen. And he calls these verses ad-dorar. These are the pearls of the Quran. So Imam Al-Ghazali, he says, why are you satisfied with just working, walking on the shore of the Quran? You're walking on the shore collecting shells, right? The urum al-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 tadabur. When you get to the bottom of the ocean, you find these pearls and these rubies, these precious stones, these jawahir and hulab, as he calls them. So here lies the pursi, a masterpiece of Semitic rhetoric, another kaiastic parallelism, mere composition, ageed at the level of an ayah. Look at this here. You see the top statement, A and a look at A prime at the bottom. Look at the relationship between these two statements. Allahu la ilaha illahu al-hayyu al-qayyum, wa hu al-Aliyu al-Azim. You see? Hua, you have the divine name of Allah, Subhanahu wa Ta'ala, followed by two of his names. Two of his great names, al-hayyu al-qayyum, al-Aliyu al-Azim. But these verses, they complement each other. Look at B and B prime, not seizing him or slumber nor sleep. La teqfudu husinatun wa la na'un. Look at B prime, and not burdening him as a preservation of them both. Wa la yawudu hu isfuhumaa. 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 udrah, mutlak, 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, la hu maathis samawati wa maafil al-arq. To him belongs whatever is in the heavens and whatever is on earth. Look at C prime, wa si'akursi hus samawati wa al-arq. 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 in the heavens and here. 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, you know. You don't have a body. You don't own your body. Your body is on loan from Allah, Subhanahu wa Ta'ala. 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. Wa si'akursi hus samawati. His throne extends over the heavens and the earth. And there is a throne from 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, Subhanahu wa Ta'ala's absolute ownership of the entire universe. The samawati on the earth is an idiom in Arabic, which means the cosmos, the entire creation. And Al-Alamin, what is Al-Alamin? Kullu masi wa Allah. Everything except Allah, Subhanahu wa Ta'ala. And then you look at this. In the center, in the center, I forgot to mention this. In the center of Kotha, this is called the the amud. So Al-Tharahi and Al-Islahi, they call this the amud. This is the center of a kayazo, which is something that is more sort of universal, that applies to the ummah. So the first and the third, this is speaking directly to the Prophet, and this ayat too in the middle, but there's a sort of transcendental quality to the focus of the kayazo, 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. So you have symmetry within symmetry. Keep in mind, the Prophet ﷺ is not writing anything down. Right? He's simply repeating these ayat that he's hearing from Jureed ﷺ. And for him to do something like this, even at this level, means he's a genius. But we're going to see different levels. This is a micro level. We'll see the macro level. But look at within the actual center of the kayazo. What happens? What changes? So ABC and CBA are describing Allah subhanahu wa ta'ala. In the middle, there's a change, a type of ilti fat, a type of thematic ilti fat. So there's ilti fat of tense, you know, past tense, present tense, of person like that, first person, the third person. But here, the theme changes. Now creation is brought in. منذ الذي يشفع عنده إلا بإذنه who amongst creation can intercede with him except with his permission. And then look at A prime. ولا يحجون بشيء يعني إلا بمشاء except with his permission, except what he wills. His repetition. These two statements parallel each other. So right in the middle of the middle, the middle of the middle of the ayat يعلموا ما بين إيديهم وما خلفهم the element and knowledge of Allah subhanahu wa ta'ala. He noticed 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 going to 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. With all of our hope and Allah subhanahu wa ta'ala. So this is a book recommendation here. This is by a Belgian priest, actually. I named Michelle Kuyper's as a man. Michelle is a, I mean, it's a, it's a name for a man in a year of retirement. So the composition of the Qur'an. It's true that through a city's 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 leave. The Qur'an is a text which parts are linked according to clearly definable principles of order and a consonant work of parts, even though it is outside our 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 Qur'an, they're starting to see that this Qur'an is more than meets the eye. We would completely misjudge the Qur'an. Our initial first reading of the Qur'an 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 111 ayat, kiasic compositional symmetry at the level of a Surah. Prologue, epilogue, vision of Joseph, accomplishment of the vision. Problem of Joseph's brother's trickery of brothers with Joseph. Joseph, problems of Joseph with brother's trickery of Joseph. Relative promotion of Joseph, definitive promotion of Joseph. Attempted seduction of Joseph. Denouncement of the seduction of the woman. Joseph in prison, interpreter of two visions. Joseph in prison interprets the vision of the king. And then you have this center. And the center of Surah Yusuf, Surah Yusuf, alaihi salam, itself is circular. Again, 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, all my fellow prisoners, arbabu mutfarribun khairum amella al-wahidun taqha. This is a center of the Surah, Tuhid. 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 center in the Quran. When Yusuf alaihi 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 Israeel, right? But the Quran's message is more universal. It's calling people to Allah Subh'anaHu Wa Ta'ala. So there's this nice addition here in the Quran. Very interesting that Tuhid, that Yusuf alaihi salam, before he interprets the dreams of his cellmates, he makes da'wah to him because he's a prophet of Allah Subh'anaHu Wa Ta'ala. And this gene is for humanity. When Allah Subh'anaHu Wa Ta'ala commissioned the Musa alaihi salam, it's a bit different than what we find in the Torah. Go to Pharaoh and say, let my people go, let my people, this type of thing, that's the Torah. In the Quran, Allah Subh'anaHu Wa Ta'ala says, say to Pharaoh, a qawla li layyina, say to him a gentle word, perhaps he might fear Allah Subh'anaHu Wa Ta'ala. Call him to Allah Subh'anaHu Wa Ta'ala. 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 Subh'anaHu Wa Ta'ala, who is rahmatilina a'alani. There's another, this is a cutting edge Western scholarship. I, like I said, they're starting to come around a little bit. This is a Berkeley, UC Berkeley scholar, the first of the Quran, and he's quoting here, qawla li qawla li al-Arabi. And these things are known by our scholars. Imam Al-Razi, he calls these the munasabah of the Quran. Imam Al-Aluz, he mentioned these things. Right. Imam Ibn Umar Al-Biqa'i mentioned these things. How the verses, how they're symmetrical, how the surahs, right, how they follow each other in some sort of coherence, nidam, they mentioned these things. You have modern day scholars, Hamid al-Din Al-Farkhi, in his nidam of Quran mentions this. And in Ahsan, islahi tadabure Quran in Urdu, which is being translated into English, fantastic, unbelievable. The verses of the Quran are joined together in such a matter, that they are like a single word, harmoniously associated, structurally even. Even Hisham said the Quran is like a jumla wahidah, it's like a single coherent statement. Now this is, this is incredible. This is al-Bakara. Surat al-Bakara, 286 verses, a staggering, sophisticated, kaya, verses that surround a central pivot. What is the pivot? What is the center of the surah? Verses 142 to 152. This is the sort of, the central ideas of the surah. So you have A in A prime, faith versus the unbelief, iman and kufr, D in B prime, Allah's creation, C in C prime, delivered to law, D in D prime, being tested. Now notice, how was the Quran revealed to the Prophet Sallallahu alayhi sallam? It wasn't revealed, Fatiha, you're done, Bakara, you're done, Ali Imran, you're done. That's the canonical order. That's not how it was revealed to the Prophet Sallallahu alayhi sallam. That's how he arranged it. With Jibir alayhi sallam. So when he's receiving Quran, he's receiving a few ayahs, put this in al-Ma'idah, put this in al-Nisa, put this in Ali Imran. 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 surahs, like I mentioned earlier. He wrote a book called The Banquet, a compositional study of surahs al-Ma'idah. He says you find this in surahs al-Ma'idah. And Nabi al-Umi, an unlettered prophet, able to produce something like this. This is al-Wahidah. There's no doubt about it. There's no way you can do this without writing things, without a computer. Even with a computer, you'll be hard pressed to do something like this. So what is at the heart of al-Baqarah? Seven ideas. Verses 142 to 152, the change of the qiblah from Jerusalem to Mecca. That does not mean that Jerusalem is not important. It's still important. People say, oh, it replaces, no, no, no. Al-Quds, still important. But there's a change from the qiblah, from Jerusalem to Mecca. The close relationship between Allah and His Messenger and the Messenger with us, we see you looking at the heavens, looking at the sky. The Prophet ﷺ looked in du'a'ah, he just went like this, looked at the sky. We will turn you to a qiblah that pleases you. The Prophet ﷺ looked to the sky, in his heart he had a du'a'ah. I wish the qiblah was Mecca. Allah revealed the ayah. Turn your face towards the inviolable monks in Mecca. وَحَيْثُ مَا كُنْ تُمْ تُولُّ وجُوْ حَكُمْ شَطْرًا إِلْتِ فَاتْ So it went from wajhika to وجُوْ حَكُمْ 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 ﷺ, wajhika, kafafitab, second person, masjid and singular. But who is waju haqum? Who is it? The ummah of the Prophet ﷺ. So Allah SWT goes from addressing the Prophet, immediately addressing the ummah of the Prophet, as a way of tashrif, as a way of honoring the ummah of the Prophet ﷺ. The Muslims are a middle nation. وَكَذَالِكَ جَعَلْنَكُمْ فُمَّتَنْ وَصَطْرًا What verse is this? 143. Out of what? 286. وَمَتَنْ وَصَطْرًا وَصَطْرًا You are a middle nation of Aji. It's just coincidence apparently. يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاهُمْ The people of the book, they recognize the Prophet. Recognition means they already knew him. That's what عَرَفَ يَعْرِفُ مَعْرِفَ means to recognize something you already knew. Oh, I know him. When he came into Medina, عَرَفْتُوْ عَنَّ وَجْهُوْ لَيْسَدِ وَجْي كَتَالْ عَرَفْتُ عَبْدُ لَيْبِنْ سَلَامُ 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 al-Bukhari, we read that the Jews would sit عند النبي صلى الله عليه وسلم يَتعَرْتَ سُوْنَا They would sneeze on purpose. يَرْجُونَ أن يَقُولَ لَهُمْ يَرْحَبُوا كُمَ اللَّهُمْ يَرْحَبُوا كُمَ اللَّهُمْ They would sneeze on purpose in hopes that the Prophet ﷺ would say to them may Allah have mercy on you because they do use the Prophet. But they would remain Jews and maybe there was some family pressure and things like that. You know, maybe some of them but the Prophet ﷺ when that would happen he would say اللَهُ يَهُمْ يَقُونَ وَيُسْلِحُوا بَالَهُمْ اللَهُ يَهُمْ يَقُولَ لَهُمْ يَقُولَ لَهُمْ يَقُولَ لَهُمْ يَرْحَبُوا كُمَ اللَّهُمْ Fear only Allah. The blessing of the Prophet ﷺ yet this is the center of al-Baqarah. Everything else sort of revolves around these themes. It's all wahi, it's all equally important because it's all wahi but these are the central ideas. The blessing of the Prophet ﷺ the Prophet ﷺ the Kitab and khikmah is the sunnah. وَصُنَّةَ أَسُنَّةُ تُدْتُوا فَسِّيلُ الْقُرْعَامَ The sunnah exeges the Qur'an and tasqiyah and it purifies you, ihsan. It gives you knowledge as to how to become dear and near to Allah swt. This is ihsan to worship Allah as though you see Him. If you can't see Him know that He sees you. To enter into a relationship of love with Allah swt. Tasqiyah to anas to draw out the diseases of the hearts. Imam al-Bazari says these are the du'r'ah these are the purls we talked about earlier. This verses in the Qur'an he calls the purls. They teach you the straight path. In part and parcel to the path he says is tahliyah. Tahliyah means a type of emptying the nafs of vice of kibir of riyadh of urjah of all of these diseases of the heart. The Qur'an tells us how to do this. The sunnah tells us how to do this. And then he says there's tahliyah. There'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 sallallahu alayhi wa sallam abad kana lakum fi rasool Allahi uswatu n'hassan Oh this is a just it's again some of the tahliyah 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 the Torah we have the hijra of Musa A.S in Bani Israel we have this in the Qur'an as well. But historical plausibility 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 that modern historians they make a distinction between something that is non-historical non-historical like a miracle they 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 at everything as 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 non-historical you 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 un-historical it would call that un-historical so look at this verse here in Exodus 1237 this is from the Torah the Israelites journey etc 600,000 men on foot beside women and children that means there's 3 million people making Exodus 3 million people according to the 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 could find evidence of this 3 million people somebody told me once if 10 people were marching 10 people across the first in rows 3 million 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 Qur'an confirms the Exodus but look at the subtlety in the Qur'an is Aji 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 will be pursued and Pharaoh sent mobilizers to all cities Aji so indeed these are a small band how many people may be drawn from the Sahaba of the prophet sallallahu alayhi wa sallam it wasn't a big group, a few hundred people interesting, the Qur'an avoids and this happens consistently we'll see more examples the Qur'an 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 when did Yusuf alayhi wa sallam live in Egypt? probably the 16th dynasty right after the Hexos 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 there's an anachronism in something that doesn't make sense historically something outside like you watch a movie about the middle ages you see a guy wearing a Rolex you say whoa that's called an anachronism if I told you Abraham Lincoln had a Tesla there's a lot of Teslas in the park why do Teslas always go in trunk first? did you notice that? it's always a Tesla why do you guys do that? because you have a Tesla you've earned the right to the show the Quran here this is the king said to Yusuf alayhi wa sallam the medic not Pharaoh but you read later in the Quran what does Allah say to Musa who's in the 18th dynasty or 19th dynasty yes this is what Allah says to Pharaoh today we will save your body now how did the classical exegesis how did they interpret this verse and this is a correct interpretation is that the body of Pharaoh sort of washed up on shore in the Bani Israel they saw it they had sort of this ayno yakeen that the Pharaoh was dead but interestingly this Pharaoh who's either Ramesses II or Tutmost III in my opinion Tutmost III both of these bodies were discovered in the 19th century in the wrong display right now at Cairo Museum one of my friends who's a bit eccentric he visited the Cairo Museum and he was introduced to Ramesses II the tour guide said this is the Pharaoh of the exegesis and so the group left and then my friend went back and he leaned over and he said where are you at now agin we'll save your body so that you might be a sign for those who come after you but many people concerning these signs agin masterful symmetry in wordplay Surah Maniyum look at this verse number two very short the mention of the mercy of your Lord to His servant Zakaria did you know the words Zikr and Zakharya this is a Hebrew prophet's name Zakharya Zakar comes from the same it's the exact cognate of Zikr 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 ayah if a Jew who speaks Arabic in the hijaz or an Arab who speaks Hebrew in the hijaz 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 khayat even this verse in the center is what? to His servant Rubudiyah this is at the center of these three Suwa Surah Al-Isra how does it begin Subhanallah Surah Al-Kahaf Surah Maryam Surah Maryam Zakharya 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 say? Surah Al-Isra towards the very end of the Surah and then in the middle of the Surah what does Isa alayhi s-salam say? beginning middle what's that? I thought you said keep fasting at the end of Surah Maryam Allah Subhanahu wa Ta'ala says and they say that Allah Subhanahu wa Ta'ala has begun a sun 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 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 sallallahu alayhi sallam when he heard the verses of the Qur'an even Masood would recite the Qur'an to him he would tell even Masood Iqra Alayna like read the Qur'an to me and he said it's revealed to you you want me to recite it? I love hearing it from other than me we're excited even Masood would recite and every time the word Iqra would come and reference the Prophet even Masood saw there's tears coming from the face of the Prophet sallallahu alayhi sallam this is a great title I am a servant of God this is the center of Surah Maryam I am the servant of God he's given me the book of wisdom and made me a Prophet more masterful wordplay this is Surah Khud wa mra'atuhu ta'imatun fatta'hikat wa bashalnahu bi-ishaq wa min mura'i ishaq ya'qu 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 we gave her yixhaq which in Hebrew means laughter and following after Isaac ya'aqov 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 they were interlaced that don't like Islam are scratching their heads it must have been a committee but when? when? good luck aha wa hanana min ladun wa zikantah wa kana taqtiyah about yahya aleyhi salam what does Allah say about yahya aleyhi salam? then there's something here from Allah yeah that's fine see this word hanana in red in Arabic means compassion hanana this is a hafaz this is the only occurrence of this word in the entire Quran in this describing yahya aleyhi salam the Quran calls him yahya because he was a shaheed right? don't say about the shaheeds that they're amwatu they're alive they're alive getting sustenance from their Lord but the name of John in Hebrew is yohanan yohanan means the Lord has shown hanana the Lord has shown compassion haji this is the only occurrence of this word in the Quran in this describing yahya aleyhi salam whose name is related to this word there's just a coincidence apparent coincidence I think not whoever composed this new Arabic in Hebrew is a master composer wa jahibu fillahi haqad jihadi wa jtabakum wa ma ja'ala aleykum fi dini bin haradji billa ta'beekum ibrahim billa ta'beekum ibrahim you have to strive for God he chose you and did not impose upon you difficulties in the religion it is the creed of your father ibrahim what does ibrahim mean? al-braham father in many nations more wordplay adding to the eloquence the inevitability of the Quran the fact that the Quran is in super scathing wordplay double entendrous these are two famous verses from the Torah the Israelites they said to God we hear and we obey we hear and we obey this is what that sounds like in Hebrew shama'anun wa'aseenu shama'anun wa'aseenu 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 grounded the powder he scattered it on the water and made the Israelites drink it this is a very interesting story in Exodus according to Exodus the golden calf is melted down put it to water and the Israelites had to drink it it's called a trial by ordeal and whoever drank it it 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 ejin of the golden calf in one verse look at what Allah said qadu sama'anun wa'aseenu shama'anun wa'aseenu you see so this statement here is clearly a play on Deuteronomy 527 it sounds almost exactly like we hear and 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 wa'u shribu fi quroobihim wa'ajla bi kufrihim to drink something into your heart this is an Arabic expression it means to like become devoted to something but it's a double entendre here because the Torah actually says they literally drank the calf well this one here you know this is so this is a verse that's often attacked by people like secular people Christians they attack this verse because this verse denies the crucifixion of eesai leisana but if you actually look at what this verse says it's very interesting by the way what's up on the top is not a translation that's a different verse 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 but in fact they did not kill him nor did the crucifixion of him 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 they follow conjecture for surety they killed him not so differ 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 about the crucifixion he calls it eras in Greek eras he calls it eras eras eras eras eras in Greek eras is the goddess of strife but it's also the word for fitna and ichtila full of doubt shak shak means it can go either way it's kind of 50-50 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 al-Isra and another ta'ifa who disbelieved in him and then you have you have van so van is when there's a lot of evidence so there seems to be a preponderance of plausibility but there's no certitude 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 certain this is a verse 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 program I say this is the Zabur God saves his messiah interestingly Jesus is the same name as Jeshua is 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 Jeshua but when you read a translation in English it's a different name one says Jeshua one says Jesus but in Hebrew it's the same name Yeshua you've seen it down at the bottom here this is a Christian source how do they define Yeshua Jesus's name what does it say he is saved savior no he is saved Yeshua means the one that God saved and what killed him and what killed him and what killed him and what killed him and this is just this is kind of just more evidence there are no eyewitnesses nothing we have is written by an eyewitness nothing that the Christians claim that that describes the crucifixion was written by an eyewitness these are things that were discovered in the last few centuries like when this ayah was revealed to the prophet Salaam and Medina that he wasn't crucified no doubt the Christians were saying but we have the gospels and two of them are written by eyewitnesses and they saw the crucifixion nobody really believes that anymore there's not a single historian 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 I think I'll end with this one inshallah so this is something amazing here so I want to sort of revisit some of these ayahs so that they saw 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 tawseer I'm not qualified to give tawseer you have to have mastered something 12, 13, even juseyah qadbisa it's like 15 sacred sciences in order to give your opinion about something in the Quran so this is a tawseer of modern Quran in light of recent history 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 surah al-Isra is also called surah al-Tani Israel so listen to it, Allah swt we'll just look at the first eight verses and then verse 104 and then we'll be done inshallah Subhanallah that the Asradi abdighi layla from the Masjid al-Haram to the Masjid al-Aqsa that we have passed around to show them from our verses it is the simple reason glory be to the one who took his servant on a night journey and the Nwaila mosque in Mecca to the Al-Aqsa mosque Masjid al-Aqsa in Jerusalem his precincts we did bless in order to show them some of our science indeed he is hearing and seeing wa atayna mousa al-kitab wa ja'anna hudan li bani Israel alla tattikhu min du'ni wa keela 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 thuriyat man hamanna ma'amuh innahu kana abdan shakura O progeny of those who were carried to the ark indeed he knew I was a grateful servant maqadayna ila bani Israel fil-kitab la tufsidunna la tufsidunna fil-audi mar-la la tain wa la ta'alunna uluan kabirob and we decreed for the children of Israel in the revelation so this could be the aforementioned Kitab, the Torah or somewhere on the say in the lower ma'afu 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 rulu means to be in power inna fir'awna a'la fil-audi right? fi-la ja'a wa'adu ila huma ba'athna a'laikum ibadan lana uli ba'asin shajidin fa ja'asu khayala tiyar wa gana wa'adan la thkula so the promise of the first of the two came to pass so like the end of the first rulu we set against you our servants of great might who ravaged your homes that was a promise fulfilled so the end here wakana wa'adan la thkula means this is in the past this is done this is something that happened in the past there's no doubt about it so we've read about mention here so when bani Israel came into power with David 1000 BCE when did they lose power what was the end of their ulur it was in 586 BCE the Babylonians attacked the southern kingdom of Judah they killed the last David king they cut off David basically everyone was brought into captivity in Babylon and they entered the homes of the Israelites just like the Wulansah and they pulled people out that were sort of the more sort of influential people and they took them as prisoners 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 future then we'll give you the Muslims the upper hand over them an age with wealth and offspring and make you greater in number this is a prophecy that bani Israel will never greater than number than anybody we'll give you power over them over bani Israel Jerusalem was conquered shortly after during the caliphate during the caliphate of Siddar Allah and the Muslims they conquered the Babylonian lands the Persian lands the Byzantine lands and then Allah subhanahu wa ta'ala says to the Muslims if you do well then you do well for yourselves but if you do wrong it is your own loss then when the promise of the final of the two ulur will come to pass this is the future they meaning the Jews will disgrace you humiliate you and they'll 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 what's the reference that's the rule subhanahu wa ta'ala and they'll enter the aqsa mosque like they did during the first time during their first ruling during the first ulur and they meaning the Jews will destroy with utter destruction maybe maybe your lord will have mercy on you so here al aqsa in arabic is t'al shikl t'al ajee fear it is a verb of hope in other words this will happen Allah will have mercy on you on the Muslims but it's going to be after some tests in the same surah The same surah, asa wa min al-layhi fa tahajjad bihi, nafilat al-lak, asa an yab'athakarab'uka maqama mahmouda. So Allah swt sings the Prophet ﷺ, in the night make tahajjad, it's an addition for you, perhaps your Lord will raise you to the praiseworthy station. And he has a maqama mahmoud, this is a cause of hope. But if you return to sin, we will return to punishment, you know, after the qazwaq or hud. Some of them said, what, how did this happen? Who am I in India and who is in me? It's a response from Allah swt. 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 suffer 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, rebellion against the caliphate, making alliances with the gofar, young Turks revolution, McMahon, who's saying correspondence. But the victory will come. This is a promise of Allah swt. It's not going to 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, and we're how we said these surahs, they have this kind of circular theme. Towards the end of the surah, we have this phrase again, wa'adu al-akhirah. And some of you are going to 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. And when the promise of the final of the two worlds 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 ulur. This is the major indication of their second fa'ad in the earth. Then what will they do? According to the Quran, the yasu'u wujuhakum, they will oppress the Muslims, and they will enter Masjid al-Aqsa. And they will absolutely destroy Palestine. And it seems that these sort of, well anyway, we won't get to the afterlife. Did this in light? So from, this is my finisher. So from our perspective, eventually the surah Masaya, the Messiah of the jahud will emerge. Isa alayhi salam, the true Messiah, will re-emerge, Isa alayhi salam will defeat the surah Masaya, and punish the Ahid Kitab, you know, there 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, from all of the Ashkenazi Jews, Sephardic Jews, Mizrahi Jews. Gather them there as a mixed assembly for Isa alayhi salam to call them to Islam. And then eventually, every Jew in Christian will become Muslim before the death of Isa alayhi salam. This is what the Quran says. Wa wa'imin ahid kitabi illa yu'inannabihi qablama utihi. And be pronoun, you're according to most of the exeggents, is referring to Isa alayhi salam. There is none of the people in the book that will believe in him before his death. 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 four horsemen. What on earth is going on? You can interpret these things nine ways to Sunday. Who knows what's happening in it, the beast, six, six, six, okay, what? You got to do a lot of pushing and pulling with the text. And so a lot of Christians, and I'll do respect to them, they do something called, I call it, a perpendicular waterboarding, you know. So if you torture a text, you choke a text long enough, it'll eventually say whatever you want to say. Right? Anyway, just off the left hand. Are there any questions? I've spoken too much now. Thank you very much. Thank you very much for your attention. Thank you, Dr. Adelaide. So those that are watching, I'm going to go ahead and type your chat, questions in the chat box, a lot of people from around the world are watching. Those that are in their rooms, raise your hand, I'll come up with a mic in your hand, please. Good luck with my getting to you, though. Oh, my shout out. So thorough, Dr. Adelaide. I think it's very late, Mr. Adelaide. People looking at the road, they're going to stop talking. I got to get to my Tesla. We have one brave soul right here. I'm not bitter. Yes, sir. As-salamu alaikum. Wa alaikum as-salamu alaikum. So every century, as you mentioned, we have these, the same for us, has been relevant, is relevant, and will be relevant. So how do we come to the point that this is what this surah or this ayah is relevant to me at this point of time? Versus saying this is relevant to, from a historical point of view, or this ayah is relevant, not necessarily to me, but in the future. How do we make sense of that or come to the conclusion? Yeah, we have to be in touch with Hulamah. This is very important. The downfall of the previous umam is that they didn't preserve their language number one, as the Quran says in al-Baqara, the verses are escaping me. Even Habas says, one of the downfalls of Bani Israel is they did not preserve their language, and then many of them cut themselves off from their scholars, and maybe their scholars were also corrupt. So always have some sort of connection with scholars. This is extremely important. And the Prophet Sallallahu alayhi sallam, he told us, We live in an age right now where scholars are being, you know, people are attacking them, they're making up these outlandish, crazy things, about the line about the slander, buhtan, right, these types of things. 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 Twitter, or I don't have Twitter, but whatever I tweet, or comment I make on YouTube, it's just as good as Sheikhullah Sallallahu alayhi sallam. 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 on his messenger. So we should always have recourse to Ulama. 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, out of didactics, people that can, you know, teach themselves Arabic and they can, you know, do these online things and learn hadith and fifth of these things. But this is dangerous. This is not a traditional way of study. The traditional way of study is to sit at the feet of the scholars. Take knowledge directly. It's talaqi. There's sanat. These things are very, very important. That Adam took something from Allah. What did he take from Allah? According to the hadith that he said, oh, Allah, forgive me for the sake of the prophet Muhammad sallallahu 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 of Tarsus. Again, I don't want to pick on the Christians too much. Paul has no ijazah. He has no connection to the halariyun. He's the first person in history to say Jesus was crucified and his son had ends at him and he says it himself. He said, nobody taught me this. I got this as a revelation from Jesus. And then he really butts heads with actual disciples, right? If you look at the injil according to the Qur'an, it's almost perfectly in line according to both 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 sanat ends with him. He has no sanat. He admits it. He says, I don't need one. And in 1 Corinthians, 2 Corinthians, the people in Corinth, they say, where is your letter of recommendation? Ijazah from James the Just. I don't need it. I have a vision of Christ. I have stigmata, my hands are bleeding, these types of things. Okay. So, you know, ask questions. There's nothing wrong with asking questions. You know, in the Qur'an, Ibrahim A.S., 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. He said, of course I believe. But for the itminan of my Qalb, I want to have certitude in my heart. 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. What's a baqarah? Okay. What color is it? Oh, really? How old? Really? Well, what day? Okay. فَاَفْ عَلُمَا تُوْمَا رُمْ Do with your command. So a type of questioning coming from a place of rebellion, this is something that's reprehensible. But questioning coming from a place of wanting to know at a deeper level of understanding, this is totally fine. And no scholar should be offended by it. So we have, masha'Allah, we have brought them up in this room, not me, sitting over here. We have to have connection with them. Can you hear me? Absolutely. Thank you. And 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 enlight us with your perspective? Sorry about that. Yes. I was going to talk about it and then I decided to skip it. Because people that 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-aduma in the Torah, in Jewish tradition, the para-aduma. So it says in a book of Numbers, the fourth 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 two and three year old perfect red heifer. So they have to sacrifice this red heifer and then they sort of take the ashes and they purify... They do some sort of ritual where they purify the priests and their vestments and sort of the instruments of the temple. There's only the nine in their entire history, by the way. It's very difficult to get a perfect red heifer. Perfect meaning completely red, no black or white hairs ever, even red hoods, no saddle, no yoke, never given birth, no one's ever basically touched it. The first one according to Maimonides, he says in his mission on Torah, which is sort of a summary of the entire Talmud, Maimonides is a great theologian, probably the greatest theologian, philosopher in Jewish history. He says that the first red heifer was sacrificed by Musa al-Islam on the second of Nisan and then the ashes can last for hundreds of years. The second one was sacrificed by Kruzeyel or Ezra, like 6th century BCE and then he says there's been seven more until the destruction of the second temple and 70 of the common era by the Romans and then Maimonides says the tenth red heifer will be sacrificed by the Davidic king Maasai. So that's his opinion. So what they have now is four blemish-free red heifers born in Texas, Christian Zionism, right, Christian Zionism. They're probably genetically engineered, but there was five, now they're down to four and they have the altar ready, it's on the mount of Olives, on the second of Nisan, which is Eid al-Fitr, which is in a few days on Wednesday, that's the day that they're planning to do the sacrifice when the Shayatino released. But if they do that, what's the significance of that? If they do that, then they'll take it, the Bani Israel, they'll take that as Taufiq, 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, when you tabiru ala ma'a alaw tatabira, because the prize is the temple mount and the temple mount is called the Har Habayit, Har Habayit, right, leitun Maqdis. So Gaza is a bit of a distraction, obviously, 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 were pushing towards it, there's no Habasim, there's no Hamas in the West Bank, that's the real prize is the temple mount. And interestingly, you know how it says, so in the Quran, they're going to, they're going to humiliate you, they'll enter the Masjid al-Aqsa and they'll destroy Palestine. These latter two 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 turned into a moon escape, as Chris Hedges said. It looks like the surface of the moon is what the Quran says they're going to do at the second Urlul, this is a sign of their downfall. And then Rashid Khalidi, who wrote that book, 100 years war in Palestine, he said before October 7th, he would go on the temple mount, he would see pockets of Jews worshiping on the temple mount, he's never seen that before. So they're entering the Masjid al-Aqsa, they're getting ready to do that. So the red bull, the red bull, sorry, the 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, Allahumma s.a. But it is a big deal. I mentioned that at a football, like in December of 2022 here, and some people are like pretty tawny about red pepper, get alive and not say, well, this is weird, this is not football stuff. But, you know, it's very important. Now everyone's talking about the red pepper. Umakarullah, Umakarullah, Umakarullah, Khayyilul-Maki, okay, Allah tells us they're going to lose. Okay, so, Kami, 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? Jewels of the Quran, sort of similar to that. Which part of the presentation? My time? Like the kind of the understanding of the stories and the good on and like the verses and how you explain them to what was happening now? I can put a bibliography, I'll send one to you, Khayyilul-Maki. I have a bibliography with this. I can't think of the titles on the top of my head right now. The deck is on the presentation, the video online on YouTube as well, and then when you send the bibliography, I'll put it in the description. That's a good question. For the reading. Sorry, I can't, my brain is not working. You're good. Okay, we have a question here from the men's side. Right here. Peace be upon you, for the talk. So recently there's been among Christian apologetics, 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 the fact that there's so many gives authority to the Bible and then they might compare it with the Quran, which doesn't have as many of those cross references that they put up. I don't know if you've heard of this or not, but is there any, is the argument that they're trying to make baseless, is there any base to it, like your thoughts I guess? Christianity and Judaism are very, very different religions. Okay. I mean, Christianity is a sort of little sister of Judaism, right, which is the sort of mother religion, but their understanding of what was everything is vastly different, right? I mean, Christian, like I said, Christian Zionism to me, and like Jordan Peterson is a big Zionist, and there's a group called Koufi, Christians United for Israel, led by John Hagee. Again, Texas. Is that a Texas? I don't know. But 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 United for Israel was a Jewish Zionist and cousin of Ehud Barak, Ba'a Ba'a-la-la-la-la-la-la, right? That's very strange to me. Why? When 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 a night, if someone was to go into a room for 24 hours and think of the most depraved thing you could possibly say about another human being, you would not talk the rabbis in a Babylonian Talmud, what they said about Issa and Maryam. Allah SWT gives us an idea. We kill this so-called Christ, this messenger of God of yours, you know. It gives us an idea. So this relationship is very strange to me. Christians supporting Israel. 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 Second Temple. And he refers to himself as the Next Temple. So for Christians to support a Third Temple where sacrifices become backed by priests, this is total kufr according to traditional Christianity because Jesus is the ultimate sacrifice according to the New Testament. Jesus is the ultimate High Priest and he is the Final Temple. 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 144,000 Jews will be converted when Jesus comes again. And they're all men and they're all virgins. Okay. But, you know, if 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 super sessianism. 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. Where's this coming from? It's total bid-out. It comes from nowhere. It comes from Shaitan. So, I don't agree with what the New Testament is. I don't believe Jesus is a third-town polling 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. It's a true story. He was a Zionist as a young man. He went there and then he looked around and he said, this is horrible what we're doing to Palestinians. And then he said, no, we have become Pharaoh. We have become Goliath. We, any Israel has become Pharaoh. But at least Pharaoh, the original Pharaoh, right? You've got to be true. I've been out of them. I used to hate these out of them. At least he spared the women and the girls. Right? But Pharaoh, he can't survive without Kaurur and Hama. Right? So, without economic and military backing. Hence, you have Christians like us. Right? Read a book by Stephen Seizer. Stephen Seizer. Road map to Armageddon. Wow. Beautiful. Yeah. He's a Christian. I don't believe in Christians. So, they're out there, but you don't hear about them. You know, sometimes you have Jews in the East Coast. They fill up stadiums in protest against Israel. They fill up stadiums. They fill up the Brooklyn Nets stadium. They cover 10 square blocks. You never hear about these people. Agi, five or six men own everything we see on television or on the Internet. So, regarding that, the ayah about what did the scholars say about the actual manifestation of the Rahmah? Is it like related to the reemergence of the ayah? According to this understanding, yes, that Allah SWT 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. What I'm here is sort of pointing to is an Isharah to it. I think we should maybe end people 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. So, maybe you can answer just one of them just so we don't let our online viewers down. Please explain the concept of magenta in Islam and its application now in the recent past. Who have been the recent Majedids? Yeah, so there's a hadith of the Prophet SAW that Allah SWT at the head of every century will send a Majedid. Majedid is a renewer of the faith. Renewer of the teachings of the first generation. Right? So, the foundation is the understanding of the Prophet SAW 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, Imam Shafi'i of his century was the Majedid. I say maybe Ahmed Ibn-ul-Hammadi. Some of these, you know, there's difference of opinion. Imam Al-Ghazali was the Majedid of the 5th century. Some say Fakhredin al-Razi. Imam Abdul Ibn-al-Ugah haddad. And then when you get into these later centuries, it gets a little more pure. Because just the nature of the end of time, you know. Again, the general advice is to cling to the religion. They're very important. The people of knowledge. This is a command from the Quran. So, we have this idea of Majedid. The religion is not a type of reform. People say, Islam needs a reformation. I say to that person, you need to re-inform yourself. Re-information is what you need. We don't need a reformation. We need a re-information. Because what did the reformation do to Christianity? It produced this scourge of Christian Zion. 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. JazakAllah. JazakAllah. Always appreciate you. Thank you so much for taking time for us.