Nouman Ali Khan Book Review (2017-11-23) #

0:00:01 [Music]
0:00:08 Jamia Somali kumarahoe Salahi water
0:00:12 kettle and welcome to a very special
0:00:14 episode I'm here joined with chef Joseph
0:00:17 who is doing postgraduate studies and
0:00:20 actually studying Islamic theology and
0:00:23 also doctoral dr. Raymond who's with us
0:00:27 and also interested in the field of
0:00:29 structural coherence of the Quran and
0:00:31 linguistic precision of the Quran which
0:00:35 is our subject for today today we're
0:00:37 gonna do is we're gonna look at a book
0:00:39 written by Nam and I found very
0:00:43 prominent well-known Daiya in his in the
0:00:47 Islamic circles and obviously in the
0:00:48 Western world and we're gonna look at
0:00:50 some of the things that he talks about
0:00:52 and discuss more generally two things
0:00:55 two things which in Dawa are very
0:00:57 important actually especially when we
0:00:58 find call people to Islam discuss Islam
0:01:01 generally Maya knots have fallen on the
0:01:03 floor and also generally speaking to
0:01:09 understand the Quran generally speaking
0:01:11 so two things we could talk about our
0:01:13 first number one is the linguistic
0:01:15 precision of the Quran his approach to
0:01:17 it some of the sources he uses etc and
0:01:20 number two the structural coherence of
0:01:22 the Quran and once again his approach to
0:01:24 it the sources etc so let's get started
0:01:27 I want to start off with - your house if
0:01:28 you've read this book obviously she's my
0:01:31 boy and you know the sources that he
0:01:34 uses tell us generally before we talk
0:01:37 about no matter heart and his book and
0:01:39 all these things when we say when a
0:01:41 Muslim says linguistic miracle of the
0:01:43 Quran what generally do you mean I'm
0:01:47 spinel hamdulillah salat WA Salam
0:01:48 awareness for the lower ly he was a
0:01:50 happy at me yes so when people actually
0:01:53 talk about the linguistic miracle of the
0:01:55 Quran inshallah brother dr. Ayman can
0:01:57 elaborate more on this is that when we
0:02:01 had that the scholars actually discuss a
0:02:03 number of things what is considered to
0:02:06 be linguistic miracle of the Quran you
0:02:08 know there's like I think the Azhar
0:02:09 University they came up with around ten
0:02:12 different
0:02:13 points regarding what is considered by
0:02:15 linguists a miracle of the Quran and
0:02:17 some of the scholars from the past like
0:02:19 even Josie al-maliki rahim allah he
0:02:23 talks about some of the the the Hasan is
0:02:25 was what is considered to be like the
0:02:27 linguistic miracle but the speciality
0:02:29 special features of the Quran and what
0:02:33 it considered the linguistic miracle of
0:02:35 the Quran in actual fact the challenge
0:02:36 of the Quran as well and they talk about
0:02:39 how the Quran is considered to be every
0:02:43 single thing in the Quran is there for a
0:02:45 reason and and and and and and the thing
0:02:48 is is that something that even assured
0:02:49 mentioned which is which I found quite
0:02:51 amazing is that even I sure is a
0:02:55 Tunisian scholar here a very very famous
0:02:58 have seed called daddy rotten weird you
0:03:03 know he died maybe about 40 50 years ago
0:03:05 one of the best contemporary tough to
0:03:07 use around to be honest what an actual
0:03:10 fact one of the best if she has ever
0:03:11 written and he said something really
0:03:13 fascinating about what is considered
0:03:14 what is the Quran you notice that the
0:03:17 Quran is put on before his kitab it's a
0:03:19 something which is a recital of the
0:03:21 tongue before it's actually something
0:03:23 which is written down from a
0:03:24 preservation thing from préval
0:03:26 preservation perspective is actually
0:03:27 quite incredible which who hurry discuss
0:03:29 but from a from a linguistic perspective
0:03:33 is actually quite amazing and that is
0:03:35 that allah subhana wa ta'ala what he
0:03:38 does is that he he uses words which are
0:03:41 functional from a daily perspective
0:03:45 because there's a difference between
0:03:47 words which show you've written and
0:03:49 words which have spoken right so allah
0:03:51 subhana wa ta'ala uses words which are
0:03:54 generally functional like when you
0:03:55 actually read the quran to a normal arab
0:03:58 then they would they would be quite
0:04:00 familiar with those words because their
0:04:02 spoken words so what allah subhanaw
0:04:05 taala does is that he uses those basic
0:04:07 generally basic words and he makes them
0:04:11 miraculous and he makes them eloquent so
0:04:15 that's actually something which is quite
0:04:17 phenomenal that allah subhanaw taala is
0:04:19 basically speaking to us at our level
0:04:21 the mama
0:04:22 Rosaria rahim allah mentioned one of the
0:04:24 greatest blessings of the Quran is a
0:04:26 the streets piranhas - Allah speaks to
0:04:28 us at our level so the thing is is that
0:04:30 allah subhanaw taala is when he actually
0:04:32 challenges the the the arabs to come up
0:04:38 with a quran he says fat so fat too fat
0:04:43 to be swordsmith lee right so come with
0:04:46 a surah or a chapter like it and the
0:04:49 incredible thing is that the word like
0:04:50 it that the mere here or the pronoun
0:04:52 here there's a big discussion where does
0:04:55 it go back to does it go back to the
0:04:57 Quran or does it go back to the Prophet
0:04:59 system because the prophets or some is
0:05:00 mentioned in that very same verse
0:05:01 meaning that if you want to come up that
0:05:04 the challenge the the main opinion of
0:05:07 this verse is that the challenge is come
0:05:10 up with a verse like the Quran or come
0:05:13 up with a surah sorry a surah or a
0:05:16 chapter like this Quran from someone
0:05:19 like the prophets or some someone who's
0:05:20 who is did not know how to read or write
0:05:22 someone who came from the middle of the
0:05:24 desert he had no real teacher
0:05:26 instruction and come up with a Quran
0:05:29 like this so the eloquence or the the
0:05:32 Quranic really from a linguistic
0:05:34 perspective the the actual challenge in
0:05:36 the linguistic element of the Quran is
0:05:38 something which is every single word is
0:05:40 in its place talk about their linguistic
0:05:45 - let's say from a invitation
0:05:49 perspective when we come to invite
0:05:50 people to Islam and stuff like that and
0:05:52 we want to we want to express to them in
0:05:55 our terms how it is that the Quran is
0:05:58 miraculous what would be the approach
0:05:59 you would generally use and what kind of
0:06:01 evidence would you would you perform
0:06:03 salat wa salam o allah with regards to
0:06:07 what i would put forward as the
0:06:09 miraculous nature of the quran one of
0:06:11 the strongest arguments i think is to do
0:06:14 with the linguistics of the quran ins as
0:06:15 we've been talking about to do with the
0:06:17 linguistics and also to do with the
0:06:19 structural composition of the quran it
0:06:23 will be difficult to go through every
0:06:25 single little example in order to put it
0:06:28 forward from add our perspective but
0:06:30 what we can say is that we can present
0:06:33 it from a historical perspective and as
0:06:35 sharehouse aforementioned that what we
0:06:38 can do is we can explain that
0:06:40 from the linguistic perspective every
0:06:42 single let a word is in its place and we
0:06:45 can give a few examples in this place we
0:06:49 say because it doesn't it said twice now
0:06:51 I mean you're gonna be let's try and be
0:06:52 less more quantifiable in our approach
0:06:55 some of them sell in this place that's
0:06:57 very subjective isn't it true okay so
0:06:59 what we can say is that first of all
0:07:01 there was that the quran uses they're
0:07:03 very precise in that if other words were
0:07:07 used in that place it would have
0:07:08 detracted from the meaning that's number
0:07:10 one number two also we can talk about
0:07:13 the consistency in the word choice
0:07:15 throughout the quran that's one one
0:07:17 aspect of it as all that we can speak
0:07:18 about so for example allah will say
0:07:21 something in one place and he will use a
0:07:23 very similar or the same phraseology
0:07:28 somewhere else and they both link
0:07:30 together in a very subtle way which
0:07:32 you'd have to think about and which it
0:07:34 would it would it wouldn't just come
0:07:35 sort of straight away without without
0:07:37 actually analyzing it further on and I
0:07:39 think that's quite profound if I was to
0:07:41 explain it further I'd give examples of
0:07:44 this basically and that's how it
0:07:45 explained to me well I mean one person
0:07:46 that has given me examples of this is no
0:07:48 mannequin which is what this it's an
0:07:52 interesting book to say the least no
0:07:54 doubt he's gathered lots of opinions of
0:07:57 different scholars people from the West
0:07:59 Orientalist even and obviously classical
0:08:02 scholars of Islam he starts off his book
0:08:04 with exactly what you've just mentioned
0:08:05 actually talks about word choice their
0:08:07 literary units lexical items and these
0:08:10 and these things what do you think of
0:08:13 the examples he puts forward and
0:08:15 generally speaking the approach he uses
0:08:17 jihad yeah I mean I think the book
0:08:21 actually is very good mashallah written
0:08:23 by a chef Nnamani Hahn and chief
0:08:26 Randhawa
0:08:28 so they actually that the book is
0:08:30 actually divided into two halves the
0:08:31 first half is actually looking at
0:08:32 micro-level approach and the macro-level
0:08:35 approach so the actual structure of the
0:08:37 book is actually quite good as coherent
0:08:38 he talks about the linguistic elements
0:08:41 of the Quran which makes it miraculous
0:08:45 or makes it something which is you know
0:08:48 something which is quite incredible and
0:08:50 then from a macro perspective for it so
0:08:53 that's more of a linguist
0:08:54 perspective the macro perspective is
0:08:56 looking at it from the perspective of
0:08:58 its structure and its coherence so yeah
0:09:01 generally he I think he does a very good
0:09:02 job I think it's a basic to intermediate
0:09:04 level book in terms of introducing the
0:09:07 the the audience to something like this
0:09:10 I don't think there's and it gives
0:09:11 examples of the kind of examples that
0:09:13 show Amon was kind of alluding to yeah
0:09:18 sure so he you know he gives many
0:09:19 examples of this there's actually a very
0:09:22 good he mentions one of the books that
0:09:24 he relies on which is written by cher or
0:09:27 Madonna abdomen kehlani Morada fertile
0:09:30 Quran where he basically in the
0:09:33 introduction I think of the book he
0:09:35 mentions and the synonyms what are the
0:09:37 differences when we're talking about
0:09:38 word choice why is it that lost plants
0:09:40 I'll use one word over another word as
0:09:43 an example you know what is the
0:09:44 difference taking one example is you
0:09:46 know if I were to say to you the day of
0:09:48 judgment what's the word that you would
0:09:50 think of straightaway in the Arabic
0:09:51 language how are you
0:09:52 Yama right but yeah interestingly Allah
0:09:55 sponsor Allah he mentions in surah
0:09:56 fatiha he doesn't mentions Briona when
0:09:59 he's describing the day of judgment he
0:10:00 mentions Yom with Dean which is really
0:10:02 fascinating why would he mention you're
0:10:03 mad Dean and this this word the day of
0:10:06 judgment you're mad Dean yeah it doesn't
0:10:09 appear in the Quran that often just very
0:10:10 a very few number of times so what what
0:10:13 we actually do when we actually when
0:10:15 you're reading the Quran where we're
0:10:17 supposed to engage with the Quran we're
0:10:19 supposed to make the number of the Quran
0:10:20 we supposed to ask why why does Allah
0:10:23 use this word opposed to another word
0:10:25 and there's a number of reasons like
0:10:27 father samurai he mentions in one of his
0:10:29 books you know the reason why I lost
0:10:30 minds are dimensions you know this
0:10:33 particular word and you can even take it
0:10:36 further you can say okay from a from
0:10:39 looking at that word why did a lot of
0:10:40 punter Allah mentions it as a noun
0:10:42 opposed to a verb why did Allah sponsor
0:10:45 Allah mention why does he mention it you
0:10:48 know this word before the other word so
0:10:51 for instance ar-rahman rahim
0:10:52 why doesn't a las once Allah mentioned a
0:10:54 Rehema Rahman as an example so there's
0:10:56 these kind of things they really very
0:10:59 very delicate isn't it yeah and they're
0:11:01 very subtle points right they're very
0:11:03 subtle points that perhaps you wouldn't
0:11:04 really necessarily get too much from
0:11:06 when you're reading the
0:11:08 English translation because when you're
0:11:10 on your translating the Arabic into
0:11:13 English then you know maybe the word
0:11:15 order will completely change and you you
0:11:18 actually and this is a good point about
0:11:19 of the Halim's translation is that he
0:11:23 writes in the introduction of his
0:11:25 translation and this is one of the
0:11:26 reasons why I think this is one of the
0:11:28 best translations out there is that
0:11:30 there's a there's this this thing about
0:11:31 consistency you know when you're
0:11:33 translating one word in the in the
0:11:36 Arabic language into English language
0:11:38 that you a lot of translators they feel
0:11:40 that they have to be consistent
0:11:40 throughout the whole of the Quran but
0:11:43 the problem is in the Arabic language
0:11:44 even though that words oh yeah it has to
0:11:46 be contextual so you can't necessarily
0:11:48 just translate that word you know every
0:11:52 single time in one particular way when
0:11:54 the context may be completely different
0:11:56 interesting I want to say I mean now
0:11:58 we're going a bit deeper so hopefully
0:12:00 the listener watcher someone who's
0:12:03 watching this understands what we're
0:12:05 gonna go with this it's a little bit
0:12:07 deeper going to what the sources you
0:12:08 talked about fall into summer right now
0:12:09 from my reading of Naaman on Iran and
0:12:13 just listening to some of his lectures
0:12:14 as well in the past I've come to realize
0:12:16 that he has quite a reliance on him
0:12:18 father summer right in fact if you read
0:12:20 the first half of his book you'll see
0:12:22 that the reliance is quite prominent
0:12:25 throughout throughout his writings and
0:12:27 his speeches now tell me something about
0:12:30 who is fatherless am i right Ian and how
0:12:31 comes
0:12:33 Mahon really relied upon him and it's
0:12:36 been influenced by men in this way so I
0:12:41 was actually when normally huh NAT she
0:12:43 came to the UK for the very first time
0:12:44 Ackerman bought year 2011 or 12 or
0:12:47 something he came to Edmonton last year
0:12:49 to deliver his divine course speech
0:12:51 course over the weekend and I'm the lot
0:12:54 was a I was able to kind of like grab
0:12:56 him for about 20 or 30 minutes and I
0:12:59 basically you know he was just right at
0:13:01 them at the stage and you know and he
0:13:05 was just preparing a few things and I
0:13:06 just went I went up to him and there was
0:13:08 some you know they're just trying to try
0:13:10 to sort out the lighting and the sounds
0:13:11 and all that kind of stuff so I thought
0:13:13 this is a good opportunity to speak to
0:13:14 him and I and I said to him I said look
0:13:16 I emailed you like three years ago you
0:13:18 didn't respond
0:13:19 so then they said I'll give you time now
0:13:21 so then I asked Tim load loads of
0:13:23 questions and I asked him I said you
0:13:25 know other than father samurai who else
0:13:27 is there that we can actually read in
0:13:29 terms of you know the linguistic
0:13:31 elements of the Quran this is an
0:13:32 important question I mean the reason why
0:13:34 that's really an important question is I
0:13:35 think as we've talked about before
0:13:36 filming here one of the important things
0:13:39 as relates to sources is not just being
0:13:41 acquainted with let's say scholars of
0:13:43 different disciplines like 12 the
0:13:45 samurais a grammarian is in some ways a
0:13:46 man and a half a linguist is a linguist
0:13:49 TM or grammarian or every Maeby's
0:13:50 linguist but what I was saying is about
0:13:54 diversifying your portfolio of scholars
0:13:56 not being over dependent upon one person
0:13:58 whether we know Mallahan himself sure Oh
0:14:00 father of samurai or whoever it may be
0:14:02 and we discussed like mixing up the
0:14:06 contemporary alliances like our reliance
0:14:09 of contemporary scholars and our
0:14:10 reliance is on also classical scholars
0:14:12 and seeing that there's a long line of
0:14:14 continuity classical continuity that we
0:14:18 can trace so it's not just someone like
0:14:19 fatherless all right who comes a let's
0:14:21 say who died I think ten years ago
0:14:23 fifteen years one of his books book it's
0:14:57 not that big for Arabic realist you'll
0:14:59 find if you do read his book I'm
0:15:00 Sylvania you'll find that this if you
0:15:02 listen to sorry if you listen to arc
0:15:04 Norman Ali Khan speak and read his books
0:15:07 it's pretty much a translation this is
0:15:09 pretty much it's identical stuff so he's
0:15:13 been influenced not all of it obviously
0:15:14 he puts in and in a western way and all
0:15:17 this kind of things and he teaches a
0:15:17 really good way but it's really much
0:15:20 he's highly influenced by him but the
0:15:22 point we were making before before I
0:15:24 killed off stuff of Allah before I made
0:15:27 that mistake was that that
0:15:29 diversification of portfolios
0:15:31 colors and not relying upon one person
0:15:34 for your Amen right
0:15:35 moreover like you know finding that
0:15:39 continuity of classical scholarship
0:15:41 continue the story I did yeah no no no
0:15:45 so I asked him I said you know who else
0:15:47 could you kamat can I refer to so he
0:15:50 mentioned excuse me a few other people
0:15:52 as well I I'm really bad with names and
0:15:56 books right so he actually did refer me
0:15:58 to a particular book that is a masters
0:16:03 and he basically that the actual the the
0:16:06 author is Iraqi sure a corps member is a
0:16:09 name and he basically does actually
0:16:11 contemporary year so he actually looks
0:16:13 into the differences between the words
0:16:16 so for instance the difference between
0:16:17 four odds and I'll as an example right
0:16:20 so we translated as as the heart or
0:16:22 chest or something like that he goes
0:16:23 into a lot of detail regarding that and
0:16:25 so yeah so he actually you know he told
0:16:27 me about that he told me there's a
0:16:29 really good website called Aslam yet
0:16:30 calm or something along those lines
0:16:32 there where they basically gather a lot
0:16:34 of contemporary scholars and the rusyn
0:16:37 and so on and so forth and they put it
0:16:39 all on this one website which is a
0:16:40 really good resource that I didn't know
0:16:42 about and there's you know the other
0:16:45 monkey Lonnie's book that I mentioned as
0:16:46 well which not being translated it's in
0:16:48 in in the other language so there are a
0:16:50 few things here and there and he can oh
0:16:52 he heavily relies on is for Ahmed it
0:16:54 seems as though he relies on his
0:16:56 Mohammed from more of a structural
0:16:59 perspective a little seedy perspective
0:17:02 more than the linguistic perspective but
0:17:05 in my opinion I'm it I may be wrong but
0:17:07 yeah what pilot summer right he does and
0:17:10 this is a reason why perhaps he relies
0:17:12 on him from a linguistic perspective is
0:17:15 that you know he's amazing I mean father
0:17:16 simple I have a little luck before I
0:17:18 came over
0:17:22 he's quite amazing and what he does is
0:17:24 that the the thing is is that he doesn't
0:17:26 bring everything from himself right he
0:17:29 does actually refer to scholars from the
0:17:30 past he knows that she referred to be a
0:17:32 party who is a 10 for 11th century
0:17:36 scholar and he does refer to her ah yeah
0:17:39 yeah beforehand of the umber party was
0:17:42 considered to be the favorites unit
0:17:43 women had a real scholar
0:17:45 Palani so he's an 11th century scholar
0:17:47 you know like he does refer to arouse
0:17:49 the 6th century scholar you know he does
0:17:52 actually refer to different scholars so
0:17:54 and this is the point though I mean
0:17:55 isn't it because this just - before you
0:17:57 continue don't lose your train of
0:17:59 thought here the point of continuity
0:18:01 right because you said here I mentioned
0:18:03 Baha'i we know also su Lee has mentioned
0:18:06 we're gonna book a table a starter Tim
0:18:08 Quran which is the secrets of the the
0:18:11 chronology of the Quran right ordering
0:18:14 of the ordering of the sort of the one
0:18:15 so hey there is that continuity there is
0:18:19 that line I'm consider so in other words
0:18:20 what nomicon is saying here is not
0:18:23 something which is it's not original in
0:18:27 the sense that it's not it's not a bad
0:18:28 thing obviously that's a good thing in a
0:18:30 sense because it's not innovated right
0:18:32 it's not something you're just coming
0:18:33 out with some people have come before
0:18:35 with it with that understanding right
0:18:37 but knowing that there is a line of a
0:18:40 classical scholarship all of which who
0:18:42 have had a very similar the same lesson
0:18:44 for the structural queries which are
0:18:45 going to move on to and linguistic
0:18:48 precision which we've already spoken
0:18:50 about alluded to helps once again
0:18:53 diversify that portfolio of scholars and
0:18:54 not relying upon that one individual for
0:18:57 for your spiritual or for spiritual
0:18:59 guidance that information has been there
0:19:01 for hundreds and hundreds of years and
0:19:02 people have said it long long time ago
0:19:05 actually I mean this is a very good
0:19:07 example like you know you mentioned the
0:19:08 book by Imam Co regarding the you know
0:19:11 the the ordering of the suitors of the
0:19:13 Quran so what he he wrote this very
0:19:14 small book where he talks about the
0:19:16 beginning that the relationship or the
0:19:18 manasa between the beginning and the end
0:19:20 of a surah of the Quran and then what he
0:19:22 would do is a mom see okay yeah yeah
0:19:27 yeah that's right
0:19:27 so what father Simon right he does
0:19:29 interestingly is that he takes that that
0:19:31 concept further and this is a good thing
0:19:33 that father samurai is that he's the
0:19:35 continuity perspective is that he at she
0:19:37 starts right here i'ts that he rewrites
0:19:39 that book except that what he does is
0:19:41 that he actually says okay what is in
0:19:43 relationship between the end of one
0:19:45 surah and the beginning of the next one
0:19:46 do you get it so he's he actually even
0:19:49 takes it I think Leo Robinson called
0:19:50 dovetailing yeah exactly yeah so it's
0:19:53 actually so he actually does go a little
0:19:55 bit further than so he's basically push
0:19:58 the concept that the scholars have
0:20:00 mentioned in the past a bit a bit
0:20:01 further so yeah I mean you know so fun
0:20:07 samara is actually quite good on that
0:20:09 perspective he's quite amazing in that
0:20:10 perspective from a linguistic
0:20:11 perspective and there's definitely some
0:20:14 things that you know he's like an expert
0:20:17 in this field I remember he was a
0:20:18 current member exactly how many years
0:20:20 but I remember him saying that when he
0:20:23 was reflecting on the verse that was the
0:20:28 verse upon Allah Allah Allah mentions
0:20:30 this many many times where he said that
0:20:32 well hopefully him Elohim yeah as I
0:20:34 known that there would not be any fear
0:20:35 on them and they would not they were not
0:20:37 grieve so he said that I made the
0:20:39 doubler on this verse for like three or
0:20:41 four years or something something crazy
0:20:43 like that right just a huge number of
0:20:45 years just on this so Allah spans Allah
0:20:47 says in this verse will hold from Allah
0:20:49 whom yes and only he sighed pondering on
0:20:51 this verse for like years and he said
0:20:53 why is Allah why does a lot of hunter
0:20:55 and I mention half as a noun which is
0:20:57 fear and then immensely as are known as
0:20:59 a verb grieving being sad like why does
0:21:03 he mention it as a verb and he said I
0:21:04 was just making per doubler on this
0:21:06 verse and and that those 10 minutes say
0:21:08 he explains this just one verse is just
0:21:10 like mind-blowing it's incredible he
0:21:17 talks about it from different
0:21:18 perspectives in terms of why does he
0:21:20 mention this verse and that mention so
0:21:22 for instance HOF you know when someone
0:21:23 gets scared like think you get scared of
0:21:25 spiders or you get speared scared of
0:21:27 rats from a very young age then
0:21:29 basically it becomes permanent and
0:21:32 that's what our now and effectively
0:21:33 represents me and now represents
0:21:35 something that is permanent and stable
0:21:37 so once you have a fear of something
0:21:39 it's gonna stay with you for the rest of
0:21:41 your life but when it comes to a verb a
0:21:43 verb is something which is you know it's
0:21:46 something which is temporary you know
0:21:48 you're not going to be sad forever
0:21:50 you're gonna have happiness you can have
0:21:51 sadness so this is how its reflected in
0:21:54 that in that actual verse Allah spans I
0:21:56 was saying that there would not be a
0:21:58 half upon them which would be a
0:21:59 permanent type of fear that would last
0:22:01 with them forever in in the in the
0:22:03 Hereafter and they will not be of those
0:22:06 who were you know becoming in and out of
0:22:08 sadness so he was you know this is a
0:22:10 really beautiful clip about
0:22:12 remember 10 minutes clip just on this
0:22:14 point of other samurai dimensions and
0:22:15 yeah so he actually some of the stuff is
0:22:19 from himself and it just requires a lot
0:22:21 of interaction with the put on into the
0:22:23 board and there's no problem with making
0:22:25 to double as long as you don't change
0:22:27 the meaning so far Samara is very well
0:22:30 he's not really referenced that much in
0:22:32 the book in terms of the selected
0:22:34 bibliography but he isn't he's kind of a
0:22:37 lot of his talks and stuff if you're
0:22:38 familiar with his talks and his YouTube
0:22:40 videos obviously so it's blockage of is
0:22:41 an Arabic language a kind of alluded to
0:22:45 in the discussion there's a discussion
0:22:47 for example in the first chapter of or
0:22:49 may you'd recap my other raka
0:22:51 and that's this is from father summarize
0:22:53 each video in Arabic as loss there's
0:22:55 loss like that loss examples but the
0:22:57 link is definitely a prominent link
0:22:59 between and you can see that he's
0:23:00 definitely influenced by him tell us
0:23:04 something about um how would you assess
0:23:05 the link between in front of someone I'm
0:23:07 Anna Hahn in the in the in the way that
0:23:10 he puts forward his discussions in terms
0:23:15 of the link is definite that there is a
0:23:17 link there yeah and so no manhunt is
0:23:19 quite open with us I think I've remember
0:23:21 watching a couple of his videos and he
0:23:23 clearly said you know that fall he
0:23:24 faultless Samurai is one of his
0:23:27 inspirational figures and he I remember
0:23:29 watching one video as well I'm
0:23:30 paraphrasing as well that he said he
0:23:33 when he met him he was very inspired by
0:23:35 a man he told him all of this stuff
0:23:36 fatherless samurai as you are saying
0:23:38 earlier so he's a linguist his
0:23:41 speciality is grammar in Arabic and and
0:23:44 language so when it comes to actually
0:23:46 making tough CEO of the Quran of course
0:23:49 there will be limits on the on the ways
0:23:50 is that he can make tough serious so his
0:23:52 expertise as you mentioned would be in
0:23:53 in grammar and language but he would be
0:23:57 limited in the way that he could bring
0:23:58 in things like a hadith and other other
0:24:01 tough series as well to be fair to him
0:24:02 he does he does go into it sometimes but
0:24:06 he will be limited in it because of
0:24:07 naturally because of his areas of area
0:24:09 of expertise Norman Ali Khan in the same
0:24:12 way he is more of a linguist Azur he
0:24:15 mentions in his book other sources that
0:24:19 he brings in apart from fatherless
0:24:20 samurai to be completely fair to him for
0:24:22 example he mentions for aji slaw he
0:24:26 and some other classical scholars as
0:24:28 well but it seems that his book is very
0:24:33 dependent or heavily heavy on the more
0:24:36 contemporary scholars rather than the
0:24:37 more classical scholars so for example
0:24:39 he and one thing we haven't really
0:24:41 mentioned this so far for example with
0:24:43 the structure he will talk about for
0:24:45 example certain Western academic or
0:24:48 draymond Ferren and another another
0:24:51 column as well but in terms of how far
0:24:54 he takes it back after them he said it
0:24:56 could be it could be a bit questionable
0:24:58 how far he takes it off back off to them
0:25:00 and I think shake shake house if one of
0:25:02 his teachers is Abdul Halim so maybe
0:25:04 he'll give us more of an insight before
0:25:07 they invented the follow in the slide
0:25:09 there are some issues I mean he suffers
0:25:12 in a loop isn't it or do a language and
0:25:15 it's been some ways but rather his
0:25:16 English language and he gives a lot of
0:25:19 credit to both both for I and it's like
0:25:22 and both of those individuals have have
0:25:24 definitely put in a lot of effort and to
0:25:27 discovering things potentially that not
0:25:30 many people have shed light on before
0:25:31 before them on this issue of structural
0:25:33 coherence of the Quran firstly
0:25:35 introduced us to what what do we mean by
0:25:37 structural curses of Quran who are is
0:25:39 like for IANA slaw he is the dependence
0:25:43 on its life or I hate misplaced or is
0:25:44 there some reason for it and what are
0:25:46 the limitations of depending on the
0:25:48 likes of these contemporary scholars for
0:25:49 honest laughs so in terms of the
0:25:52 structure of the Quran one of the you
0:25:55 know even say me or him Allah mention
0:25:57 something quite beautiful he said that
0:25:58 one of the benefits that you get with
0:26:00 discussing things with the avatar the
0:26:04 people of innovation is that you will
0:26:06 actually be forced to look at the
0:26:08 wisdoms of the Sharia or wisdoms of you
0:26:11 know aspects of Islam moving safely
0:26:24 alone so so yeah so so one of the
0:26:29 benefits of the questions or the attacks
0:26:32 of you know the Orientalist may make
0:26:37 regarding the coherence of the
0:26:39 really brought prominent brought
0:26:42 prominence to the miraculous nature of
0:26:44 the structure and the coherence of the
0:26:45 hold on yes you know so you know quite a
0:26:48 few people like Thomas Carlyle and and
0:26:51 him more importantly no deck a he was a
0:26:54 german Orientalist they're really yeah
0:26:57 he's mentioned quietly I mean he's he's
0:26:59 unavoidable to be honest and and in
0:27:01 particular Richard Bell they really
0:27:03 questioned the the coherence and the
0:27:06 structure of the Quran and I should fire
0:27:08 Richard Bell who translated who partly
0:27:10 translated the Quran he goes as far as
0:27:14 rearranging the Quran believed Illinois
0:27:17 he what he does is that he gets the
0:27:18 sewers of the Quran he says you know
0:27:19 this part of the surah it doesn't make
0:27:21 sense and this would be better if we put
0:27:23 this with another part of the surah is
0:27:24 pure arrogance really and and he in the
0:27:27 part of the problem and this is what
0:27:29 something a Belgian Catholic scholar by
0:27:31 the name of Michelle Quakers he's
0:27:33 written a he mostly writes in French but
0:27:36 some of his books have been translated
0:27:37 when translated one on the structure of
0:27:40 solid matter another on really
0:27:42 discussing the rules behind the the
0:27:45 actual theory of how we understand the
0:27:47 structure called the composition of the
0:27:50 Quran he really talks about the
0:27:52 difference between semitic logic and and
0:27:55 and and western logic and he basically
0:27:58 says that Western logic is basically an
0:28:00 introduction problem-solution conclusion
0:28:03 what we were all very familiar with and
0:28:04 this is employed in the West whilst we
0:28:07 have the somatic logic which is really
0:28:09 based on ring compositions so ring
0:28:11 composition is basically sometimes one
0:28:13 aspect of ring composition is to look at
0:28:16 a chapter of the Quran or chapter of the
0:28:18 Bible in in his perspective and you
0:28:20 basically put a mirror right in the
0:28:23 middle of it and then you'll find what
0:28:25 is in the beginning is actually it's
0:28:27 symmetrical yes if effective is
0:28:28 symmetrical so what what is flaw he and
0:28:32 Farrar he do and they're not the first
0:28:33 ones to actually understand the
0:28:35 coherence of the Quran and being in this
0:28:36 way but yeah but I am Allah he eleven
0:28:39 swishy
0:28:43 yes yes so the this clear coherence in
0:28:46 the Quran the professor said that I was
0:28:48 given the long seven sewers in place of
0:28:50 the Torah was given the mean
0:28:52 which are those suitors which go beyond
0:28:55 a hundred verses in place of the the
0:28:57 psalms of david and i was given them a
0:28:59 fanny swords in place of the injeel and
0:29:01 I was given and I was propelled more
0:29:02 facile it's it's very clear that the
0:29:05 there's a coherence of the Quran there's
0:29:08 very clear that there's a coherence of
0:29:10 the Quran but what they what Ferrari and
0:29:13 it's llahi do which is quite interesting
0:29:14 that the the previous scholars haven't
0:29:17 really discussed in this kind of detail
0:29:19 is that they come up with a theory or a
0:29:22 compositional theory and that is that
0:29:25 the Solars of the quran is actually
0:29:28 revolves around seven different groups
0:29:30 of seven different groups so they
0:29:33 basically say that the surahs these
0:29:35 groups they begin with the Mucky surah
0:29:38 and they end with a modernist aura so
0:29:40 they will put example sort of fatiha and
0:29:42 up to solid matter that as one group and
0:29:44 then they'll say sort of unarmed - you
0:29:46 know until I can't remember when as
0:29:49 another group and each of these groups
0:29:50 they represent a particular concept so
0:29:54 for instance they may represent like you
0:29:56 know discussing the Quraish and they may
0:29:58 discuss like matters related to rules
0:30:01 and regulations so they've actually come
0:30:03 up with these seven different groupings
0:30:04 now I don't fully endorse I don't
0:30:07 completely agree with that the actual
0:30:09 groupings but certainly there's there's
0:30:12 there's some ideas or some some some of
0:30:15 their thoughts related to the
0:30:16 composition of structural elements of
0:30:17 the Quran which cannot be cannot be
0:30:20 under cannot be avoided and you know
0:30:23 some of the things are really really
0:30:24 interesting you know subhanAllah firma
0:30:25 from a structural perspective is very
0:30:27 very interesting and this is actually
0:30:31 far so sorry is that he does whilst you
0:30:35 mentioned as well you know that he does
0:30:36 kind of he does really rely upon the
0:30:39 contemporary scholars for the most part
0:30:40 he mentions the kaffir but only very
0:30:41 very briefly he mentions if you have a
0:30:45 classical scholars I mean talking about
0:30:47 anything for five hundred years old he
0:30:49 mentions it very very you know passingly
0:30:52 but the point is the good thing about
0:30:54 this is as you were talking about before
0:30:55 is all that this is actually targeted
0:30:58 towards like mobile Western audience and
0:31:00 for that reason he a lot of the names
0:31:02 you'll find out very much Western and
0:31:04 and one other really important point to
0:31:05 note is that what he opened my eyes to
0:31:08 as well to be frank and honest like he
0:31:10 would talk about Michael is a Koi Koi us
0:31:14 and others like in this in this in this
0:31:17 really in this bibliography those
0:31:19 individuals actually really
0:31:20 interestingly come to a lot of those
0:31:23 come to a very similar conclusion as
0:31:25 Islamic scholars which is that there is
0:31:27 a structural courage to the Quran and
0:31:28 the basically the structural curves the
0:31:31 Quran as I understand it is that there
0:31:33 are there is a lexical continuity I want
0:31:38 to mean by that is and this is actually
0:31:39 very much quantifiable that the the sore
0:31:42 of the Quran the sewers the chapters of
0:31:43 the Quran are interconnected in a very
0:31:47 intermittent way and there's a deep into
0:31:50 knitted nosov the Quran and this
0:31:52 intelligence runs across the Quran
0:31:53 there's a grouping of the grandest
0:31:55 clusters almost like constellations or
0:31:57 in the sky you know in the Quran and
0:32:00 what makes it we would argue miraculous
0:32:02 is a corpus tries to say the same thing
0:32:04 exists in the Bible but the one
0:32:05 problematic point in that is that the
0:32:07 Bible could have been premeditatedly
0:32:09 written if someone was playing devil's
0:32:11 advocate and said that it's not from God
0:32:12 but from a chronic perspective you can't
0:32:15 argue it because it was all
0:32:16 circumstantial revelation so people
0:32:18 would ask the Prophet Muhammad a silent
0:32:19 no question he would answer in the form
0:32:21 of Revelation so which unfortunately no
0:32:23 matter fun because his tone here is not
0:32:26 really argumentative but I was gonna add
0:32:30 that he doesn't really doesn't mention
0:32:33 the circumstantial point so the point of
0:32:35 the poor I'm being circumstantial and
0:32:37 therefore distinguished from the Bible
0:32:38 or the miracle text he mentions kuipers
0:32:40 he says that copers has we have seen
0:32:43 that the Bible the biblical narrative
0:32:44 and the requiring narrative art or the
0:32:47 biblical composition the current
0:32:48 composition of quite similar but he
0:32:50 doesn't distinguish the Quran through a
0:32:51 sec of social revelation so I was just
0:32:54 gonna add to what you said about in
0:32:57 terms of the the Quran being different
0:33:01 different from the Bible and that it it
0:33:04 was revealed circumstantially yeah so if
0:33:06 wolf thing you said if we're playing
0:33:08 devil's advocate we're playing really
0:33:09 really definite become a big super
0:33:11 skeptic who we could somebody could come
0:33:13 along and say the Sahaba you know they
0:33:15 wrote the Quran after the Prophet died
0:33:16 and they were the ones who sort of put
0:33:17 it together if you want it to be super
0:33:18 skeptical yeah and this comes down
0:33:21 there's an interest there's a few
0:33:23 interesting research papers on this that
0:33:26 and in the illustrates or shift in their
0:33:28 Orientalist thought from the last
0:33:31 hundred years so if you see sort of the
0:33:33 missionary
0:33:34 orientalist work previously was very
0:33:37 critical of Islam and it's kind of
0:33:38 shifted now to being more appreciative
0:33:41 of the the Islamic basically a classical
0:33:45 conception of the Islamic narrative base
0:33:49 yeah
0:33:49 so that just relates what you said
0:33:52 there's an interesting paper by an
0:33:55 oriental scholar
0:33:56 based in America and he actually came to
0:33:59 the conclusion I'm not sure if he's
0:34:01 Muslim or not but he actually came to
0:34:02 the conclusion
0:34:03 his name is ben nemzer dagi and he came
0:34:06 to the conclusion based on sort of style
0:34:08 metric research they're actually the
0:34:10 Quran the way is put together actually
0:34:13 fits in with a with a with a
0:34:15 circumstantial kind of view of being
0:34:17 revelation so this coming back yeah
0:34:21 pretty much it but the way the reason I
0:34:23 mentioned is because if being super
0:34:24 skeptic when looking at from the outside
0:34:26 in you could say that but this is
0:34:27 somebody who is looking at from the
0:34:28 outside in and actually saying yeah he
0:34:31 might be from the way he writes I get
0:34:33 that impression but I can't say for
0:34:35 certain but he's somebody looking from
0:34:37 the outside and or actually saying
0:34:38 Orientalist yeah saying that actually
0:34:40 the Quran was revealed according to
0:34:42 their classical Islamic and are the same
0:34:43 thing we're talking about just a little
0:34:45 bit not in line with the topic what
0:34:48 about preservation isn't it yeah yeah
0:34:50 preservation of the Quran itself is a
0:34:52 lot of orientalists now are coming to
0:34:54 that discussion it comes to that
0:34:55 conclusion of Quran is actually
0:34:56 preserved hmm does a musician this will
0:34:58 be fun so it's a similar sort of thing
0:35:00 from the audience's perspective there's
0:35:02 been a shift really yeah in that
0:35:04 previously they would say it's not
0:35:06 preserved because they had a sort of
0:35:08 baggage that they were Christians they
0:35:09 were trying to disprove the slam but now
0:35:11 it's kind of shifted that they're a lot
0:35:13 more sympathetic and a lot more
0:35:14 agreeable to the Islamic narrative so
0:35:18 the same same guy venom sadeghi is
0:35:19 written
0:35:20 a research paper one of the only
0:35:22 research papers on the sonar manuscripts
0:35:24 and he has he had access to them
0:35:27 and he's come to the conclusion or sort
0:35:30 of going towards that that side that the
0:35:32 quran' is preserved there's another
0:35:34 german scholar by the name of nikolai
0:35:36 sinai he has their issues with some
0:35:39 papers adrian is old but he comes to a
0:35:40 similar sort of conclusion that you know
0:35:42 it must it has to of its preserved and
0:35:45 it has one author basically so it's
0:35:47 interesting to see the shift and also
0:35:49 from the outside looking in the view
0:35:51 that that people are taking nowadays
0:35:54 from in the academic sphere when we're
0:35:58 talking about how their certains
0:35:59 contemporary scholars coming to this
0:36:01 same conclusion as classical scholars
0:36:03 another example of this is not necessary
0:36:05 from preservation perspective from a
0:36:07 coherence perspective is that of of
0:36:09 raymond Ferrand so raymond Ferran who's
0:36:11 also a western academic and he's and he
0:36:14 actually came up with he's really
0:36:16 popularized in western academia the
0:36:18 concept of ring composition other than
0:36:22 papers and most answered Amir now he has
0:36:25 this theory where he's written a whole
0:36:27 book on this on the structure of the
0:36:29 Quran yes structure coherence of the
0:36:31 Quran where he basically says that the
0:36:33 first that is actually the ring
0:36:36 composition of the Quran is not just on
0:36:38 the surahs but the actual hope Iran
0:36:40 itself meaning that the first surah of
0:36:42 the Quran from the 114 surahs they
0:36:45 corresponds with the last word of the
0:36:46 Quran and the second surah of the Quran
0:36:48 corresponds with the penultimate surah
0:36:50 of the Quran and what's really
0:36:51 fascinating is when I when I when I was
0:36:53 corresponding with him he didn't realize
0:36:55 that this theory was a theory that
0:36:59 actually happened like three four
0:37:00 hundred years ago and that was by imam
0:37:03 bukhari in not Medora where he basically
0:37:05 said that fatiha corresponds with
0:37:07 shortness the first one surah and the
0:37:09 lawsuit American Medical Malik and Malik
0:37:11 Medicare Medicare with Dean
0:37:13 American nurse yes he gives me yeah so
0:37:16 he actually yeah so he gives a couple of
0:37:18 examples one example is if you look at
0:37:20 the names of the suitors of the Quran
0:37:22 sorry the names of allah subhanaw taala
0:37:25 in surah fatiha
0:37:26 you know Allah and and Rob and Malika
0:37:29 these are all the very same names that
0:37:32 which I mentioned
0:37:33 in surah nos yeah Allah he knows Maliki
0:37:35 no sort of business right but but also a
0:37:38 car member which scholar said this but
0:37:40 he really interesting the first surah
0:37:44 Amara's your Himalaya she says that the
0:37:46 whole of the Quran is not one ayah in
0:37:48 terms of coherence and you find this
0:37:50 incredibly to be the case actually if
0:37:52 you look at dig deeper and deeper
0:37:54 something which you can look it's not a
0:37:57 subjective yeah so that's the reason why
0:38:00 I mentioned the fact that Ferran did his
0:38:03 own independent study when I
0:38:04 corresponding with him he didn't even
0:38:05 know about the parties theory which
0:38:07 means that different people from
0:38:09 different times and places are coming to
0:38:11 the same conclusion but just to mention
0:38:12 this one example but I can't remember
0:38:14 who was gonna mention this if you
0:38:17 actually look at the first verse of the
0:38:19 Quran which is al hamdu lillahi rabbil
0:38:21 alameen all praise and thanks belongs to
0:38:23 Allah he is the rub of the Allah means
0:38:24 and also of the al-amin if you look at
0:38:27 the last verse of the Quran oh is it
0:38:29 meaning that he want us and a very
0:38:33 prominent opinion and this is opinion of
0:38:36 other samurai and it's a very strong
0:38:37 opinion is that the ILA mean are the
0:38:40 jinn and the jinn and mankind so here
0:38:43 you find a beautiful here coherence if
0:38:46 you want to know who the al-amin are
0:38:47 then the al-amin are you know generally
0:38:50 want us generally speaking Raymond
0:38:55 fairness is about the the book divine
0:38:57 speech brings the reader up to date with
0:38:59 the current research and literature
0:39:01 literary quality to the Quran and its
0:39:03 intricate composition I think that is a
0:39:05 pretty much a good summary of what the
0:39:07 book does do but I mean what's really
0:39:09 good about this whole I would say this
0:39:12 new doubt well with the pendulum has
0:39:15 swung a little bit away from new
0:39:18 approaches to kind of try superimpose as
0:39:23 we've done in other series like him for
0:39:25 example scientific meetings on Quranic
0:39:27 verses we're going back to a classical
0:39:29 understanding of why the miracle a
0:39:31 classical understood is the linguistic
0:39:33 because the structural miracle is the is
0:39:35 the prophetic miracle in fact there are
0:39:37 prophecies these things have been well
0:39:40 established and we have lots written
0:39:41 about it not to say that there isn't any
0:39:44 anything beneficial or valuable
0:39:47 the scientific narrative is or there is
0:39:49 a lot valuable from there but it's just
0:39:50 being I feel a lot of it is contrived
0:39:52 that love is so as with anything I think
0:39:54 one point I wanted to make as well as
0:39:56 like that's with anything I mean the
0:39:59 structural thing
0:40:00 looking for structures in the karana
0:40:03 stuff like that although we will I think
0:40:05 we will agree here that there is
0:40:06 definitely a structural coherence of the
0:40:08 Quran there is definitely in the
0:40:10 interconnectedness of the Quran knitted
0:40:13 togetherness of the Quran which is
0:40:16 striking intersexuality whatever you
0:40:18 want to call it
0:40:20 however there is this danger isn't there
0:40:22 of there potentially being a it can be
0:40:26 contrived like that we could also do
0:40:28 fall into similar things as for example
0:40:32 those who over advocate the scientific
0:40:35 narrative in the Quran and fall into and
0:40:37 then you've and there are some examples
0:40:40 that we've talked about before for
0:40:41 example with for lioness like Eve come
0:40:44 with like say new tarsiers for examples
0:40:47 of the katha can you give us some more
0:40:49 information about that yeah so they had
0:40:54 a theory that the last few suitors of
0:40:57 the Quran they all revolved around
0:40:59 something related to the Kaaba so so
0:41:04 Ferrari
0:41:05 rahimullah and it's LA he basically
0:41:08 quite sinister seed of the debris or
0:41:10 Quran that al Colfer which has
0:41:14 classically meant you know like
0:41:18 abundance or it can also mean a river or
0:41:20 a pond of paradise he actually
0:41:23 interprets it as the Kaaba bitola which
0:41:27 is I looked into this and I've not come
0:41:29 across any of the scholars who have
0:41:30 actually ever mentioned this and this is
0:41:32 the problem although he you know if you
0:41:34 actually read his his arguments for all
0:41:37 his arguments you know he seems very you
0:41:39 know very scholarly and academic and the
0:41:41 way he's trying to prove it but you
0:41:42 can't come up with something that's not
0:41:44 really already been there and this is a
0:41:45 big problem that I have with the theory
0:41:49 of coherence in that it can be a little
0:41:52 bit contrived and some scholars even in
0:41:55 the past have actually had a problem
0:41:56 with this so example Imam show can you
0:41:58 draw him a life italic idea he
0:42:01 had a big problem with Bihari rahimullah
0:42:04 his tafseera not Medora in that he
0:42:07 thought that there's too much when a
0:42:08 Sabha is he thought that the whole thing
0:42:10 was Manasa verb meaning that there is
0:42:12 actually a link or a system when it
0:42:16 comes to a link between the verses that
0:42:17 versus that came before and after it and
0:42:19 the and he does she felt that you know
0:42:21 he actually rejected the whole concept
0:42:23 of you know there being a coherence from
0:42:26 from from a Imam she'll Canyon yes so
0:42:30 mom shall carry on him Allah he although
0:42:31 he rejects the idea of mana Sabha or
0:42:34 coherence or interconnectedness between
0:42:36 the verses it's something which is so
0:42:38 unavoidable that even he falls into it
0:42:41 because he is unavoidable you have to be
0:42:44 able to connect I think his main his
0:42:46 criticism should really have been that
0:42:49 you know in Mumbai payara him Allah he
0:42:51 goes in you know he his theory or some
0:42:55 of the examples that he mentions in his
0:42:57 stuff seared they go a little bit too
0:42:59 far and that's true because when you
0:43:00 actually try to fit the verses and thus
0:43:03 orders around a particular Theory then
0:43:05 you fall into coming up with something
0:43:07 which is completely new and this is the
0:43:09 problem with a lot of people who look
0:43:11 into even Western academics we look into
0:43:13 this into coherence there is actually a
0:43:17 fear that you're going to come up with
0:43:19 something new I mean even must answer
0:43:21 Aamir and other Western academic
0:43:23 scholars some of the Muslims some of the
0:43:24 non-muslim they're basically saying that
0:43:27 through the coherence that we're finding
0:43:29 out all these structures that we're
0:43:33 finding in the present in the Quran then
0:43:36 this should give rise to a new
0:43:38 interpretation of the Quran which is
0:43:39 highly dangerous
0:43:42 in actual fact because you can't have
0:43:44 the Quran is something the meaning of it
0:43:47 is clear is something that is the
0:43:48 meaning that we have today is very it
0:43:51 should be the same as the way that the
0:43:53 Companions understood it right so we
0:43:55 can't if we come up with something which
0:43:56 is new based on a theory then you're
0:43:59 effectively coming up with a new idea of
0:44:01 what a meaning of a versus a meaning of
0:44:03 a surah is
0:44:05 well that's really an interesting
0:44:07 there's a coherent to both of you for
0:44:09 for really what for me was fruitful I
0:44:11 know a lot of the people who listening
0:44:13 some of you are listening masha'Allah
0:44:17 it would have followed 100 percent so
0:44:19 those who haven't been able to
0:44:20 understand everything we're able to
0:44:21 gauge some at least of what we were
0:44:24 talking about maybe 30 40 50 60 percent
0:44:26 then it does give all of us you know
0:44:29 that aspiration to do more studying and
0:44:31 to look more deeply into things because
0:44:33 really and truly one thing is really
0:44:37 interesting I mean generally speaking
0:44:38 about knowledge I was just thinking
0:44:40 about it so no on the way here really
0:44:42 one pre the prerequisite to knowledge is
0:44:45 the outcome of knowledge which is
0:44:48 humility
0:44:48 you need the humility to before you gain
0:44:51 knowledge and you need humility or you
0:44:55 get humility afterwards and so if you're
0:44:57 listening to this and thinking oh I
0:44:58 don't know what's going on and there's
0:45:00 so many names being mentioned and some
0:45:02 of it that's just aspiration for the
0:45:03 future it's good that you've listened to
0:45:05 all of us speak and they've you've
0:45:08 gotten this far also it's important for
0:45:13 us to kind of pitch at the top and
0:45:15 sometimes I mean in a sense that
0:45:17 sometimes we will go into technical
0:45:19 jargon sometimes we will go into
0:45:20 scholarly work sometimes we will go into
0:45:22 the academic need agree it's important
0:45:24 for us to do that why because the Dower
0:45:25 I believe when I say that thou I mean
0:45:27 invitation to Islam is really composed
0:45:30 of two main things a research element
0:45:32 which is very important let's be frank
0:45:36 and also a delivery right and what we do
0:45:39 on a popular level is delivery but it's
0:45:41 important for you guys to see how we
0:45:42 come to our conclusions that we are very
0:45:45 much reflective very much self-critical
0:45:47 very much analytical and evaluative of
0:45:51 the theories that we don't just accept
0:45:53 something because it serves a propaganda
0:45:55 purpose so something could be probably
0:45:57 brilliant propaganda for us as Muslims
0:46:00 to use and believe you mean we could
0:46:01 fool a lot of non-muslims with the and
0:46:03 Muslims with it but if it doesn't fit
0:46:06 the criteria of the academic bar being
0:46:09 reached we won't be comfortable reaching
0:46:11 it because allah subhanaw taala he says
0:46:13 general it generally that in them
0:46:17 Hara Hara Mahadeva know about animal
0:46:21 bahía very lucky when to surely kubilay
0:46:23 melamine resin Sultana and to corral a
0:46:25 male at Holloman he mentioned so many
0:46:27 things are Haram and at the end of it
0:46:29 and to say that which a lot of times how
0:46:31 if you don't know so really our purpose
0:46:34 with our research and this while making
0:46:36 an open transparent research is to show
0:46:41 you how we come to our conclusions
0:46:42 before we go into Dow it's not just
0:46:44 something we go and do
0:46:45 we're go and do Dawa but generally we
0:46:47 try and do a research beforehand and
0:46:50 also to give you guys understand it now
0:46:53 this book is an interesting one because
0:46:54 it's a popular dye and obviously you
0:46:59 guys can read it for yourself it is it
0:47:01 good introduction but also be acquainted
0:47:04 with the classical works as well and
0:47:05 have aspirations which are allowed to to
0:47:07 look at some of the the names that we've
0:47:09 mentioned which is a common law
0:47:11 paranormal Salam alaikum warahmatullahi
0:47:13 overhead