Keeping Connected with the Qur'an
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The Pursuit of Truth | Qur'anic Miracles Episode 1
Tune in for the first part of Qur'anic Miracles with Sh. Mohammad Elshinawy and Sh. Suleiman Hani.
Transcript
This transcript was auto-generated using AI and may contain misspellings. and his family and his companions and all those who tread his path. We welcome everyone out there, our respected audience, Yaqeeners International, and beyond inshallah, may Allah write for us and you a life upon the path of his prophet and a death upon his guidance and adhering to his example and a reunion around him. May Allah fill our hearts and minds and yours through the series with the gems of the Qur'an and infuse us with the faith that comes out of the fountain, which is the Qur'an. And may Allah allow us to hear from him directly in the gardens of Jannah, him conveying to us and speaking to us the Qur'an. Allahumma ameen. We are honored to kick off this four part series on the Qur'anic miracles or the miracles of the Qur'an or the miraculous dimensions of the Qur'an is the intended meaning. And we have our honored and respected guest, which is who's co-hosting and co-attending with me, may Allah bless our Shaykh Suleiman and raise his rank in this world and the next. Shaykh Suleiman, you know, is putting together, as some of you may have heard, an extensive series on the inimitability of the Qur'an, the ijaz of the Qur'an. And if you'll permit me, mention and request prayers for him on his recent graduation from Harvard University, something we're all very proud of and very excited about. And he's also a self-proclaimed non-sharing chocolatier, from what I hear. We'll leave that for another time, inshallah ta'ala. We wanted actually this session to be a bit of an introductory program on the pursuit of truth, building up to the Qur'an being our greatest avenue towards truth, divine truth and profound truth and existential truth and beyond. And so it can be a conversation of sorts inshallah ta'ala that will inshallah set the stage for us to discuss the actual miraculous dimensions of the Qur'an,
maybe at the end of today's program and in the following weeks, biidh minallahi ta'ala. Shaykh Suleiman, please start us off. Bismillah. Barakallahu feek, assalamu alaikum wa rahmatullah. Jazakumullah khairan, Shaykh Muhammad. May Allah Subh'anaHu Wa Ta-A'la accept from you and us and from all who are listening and all of their loved ones as well. Allahumma ameen. May Allah Subh'anaHu Wa Ta-A'la make us amongst those who benefit from what we hear. The topic of i'jaaz al-Qur'an is, and I know I'm prefacing this unnecessarily, but it's by far one of my favorite topics to discuss, to study, to research, because it's extremely foundational in terms of its implication for Muslims and even for non-Muslims seeking truth. It's extremely foundational in order to understand where we bring about these claims as Muslims that we believe with clear conviction, with no doubt whatsoever, that Islam is the truth. It must go back to a source, and for us, that miracle, the miracle of Prophet Muhammad, salallahu alayhi wa sallam, lasting until the end of times, is the Qur'an. It's something I spent many years delving into, reading, I cannot count the number of books on the topic, and the only thing I wanna summarize with, the entire Seers itself, all it can do for the one who's seeking truth is increase them in faith. That's all that it will do, and if that's everything for a person, seeking an increase in iman in this life and the pleasure of Allah Subh'anaHu Wa Ta-A'la, then that suffices. So it is important, and it has many dimensions, and of course, I think we should give the disclaimer that this is a four-part series. It is, of course, condensed. There's a lot more to say on the topic, so we might not cover everything in this series in particular, but we're going to cover the foundations as best as we can, inshallah, and I hope, inshallah, with the honorable Sheikh Muhammad, that this will be a casual conversation of sorts, although we'll attempt, inshallah, to make it a casual conversation, bi-idhnillah. Before we delve into ajazul Qur'an, I think the starting point, wallahu alam, should be the topic of epistemology,
the theory of knowledge. How do you know what you know? How do you justify what you believe? So the theory of knowledge is for you to utilize, for example, the branch of empiricism, or rationalism, or revelation, or testimony to know something. If I were to ask you, how do you know that I'm wearing a black hat? You might say, I see it, I visually see it, or you just said it, and I trust your testimony, and I have a reason to trust your testimony. So in short, epistemology is to utilize one of these branches, let's say the branch of revelation, wahi, to know that what you believe in is a justified belief. Now, there are people who believe in certain things, and they might think that it is justified, but it might not be evidence-based. We often hear with the discussion on religion, particularly from those who did not study ijazah al-Quran or Islam altogether, that they assume automatically that Muslims, maybe like other faith groups that they've run into, simply follow or have blind faith for the sake of blind faith, or they follow what their parents have taught them and raised them upon. For some people, this may be true, but when it comes to epistemology and ijazah al-Quran, we argue with no doubt whatsoever that the one who studies just the basics of ijazah al-Quran, which we will cover in this four-part series, inshallah, realizes that the Quran does not need external proofs. The one who understands ijazah al-Quran recognizes that it is a branch of epistemology, meaning the discussion on revelation, when it is evidence-based, is a proof in and of itself. And this is part of the end result of the discussion on ijazah al-Quran, inshallah. The reason I think it's important that we bring up epistemology, and correct me if I'm wrong, Shaykh, is that many people claim to seek truth, or they want something to be proven to them, but the tool that they're utilizing for it is not the correct tool. Like a person who, for example, says,
I want to use my hearing to see something, or my sight to hear something, or my mind to touch and sense something. So they're utilizing a tool, or a faculty, or sense that they have in the wrong place, the wrong application. We hear many times from atheists, and I say this very clearly because it's been stated many times, and this is found all over the internet. You can find many people saying things like this, unfortunately, which is that, even if God revealed himself to me, or came down to this world and showed himself to me, I would reject, they would say, I would reject his belief, or belief in him, because I would think I'm hallucinating, or I would think I've gone crazy. And you have other people who say, there's nothing that will convince me. There's nothing at all that can possibly convince me. If we're looking for truth, we must, of course, not just be utilizing the correct tool, the correct branch of epistemology, or the correct methodology of finding truth, but there has to be sincerity. There has to be humility. There has to be an open mind in terms of seeking a different viewpoint, and allowing ourselves to realize that there is perhaps something that I don't know, and it will lead me to something better. Otherwise, that barrier, the psychological, spiritual barrier, prevents a person from ever accessing what is true, even if it's right in front of them. We know prophets and messengers came with many clear-cut miracles and messages to different groups throughout history, and people rejected, at times, visible, empirical, scientific, quote-unquote, miracles that they've seen in front of their eyes. And that was due to their arrogance, due to the diseases of the heart, due to their lack of sincerity in actually wanting truth. So when it comes to ijazah al-Quran, I think this is a foundation that we should definitely start with. And we have many experiences with people who ask us constantly, prove to me this is true, prove to me Islam is the truth, prove to me such and such is not false, and the methodology that they're utilizing is not correct, wallahu alam.
Shaykh, I'm sure you have a lot of experience with this as well, in terms of epistemology and the discussion on seeking truth, if you'd like to comment on it, bismillah. Ahsan, Allah walaikum, khayr. I couldn't agree more. And I guess just for the sake of maybe complementarity to build off of each other, this is a huge topic, and I'm afraid that if I, I guess, I concur with you, we can throw ourselves in an echo chamber, as they say, and we can spend the whole episode on this, because we are in a time now that many people consider post-truth altogether. Like there is no truth to be proven to begin with, as circular as that argument is, that the truth is there's no truth. That already should be a red flag for someone actually thinking with an open mind. But what I wanted to add from a different angle, personally, with people's struggles with faith and their pursuit of truth, I think one aspect, a huge aspect, is something you alluded to in passing alongside the humility required, which is understanding what kind of evidences lead to what kind of truths. Like not trying to ask the physics department what the intangible, non-physical, metaphysical world looks like. That's a big part of it as well. This is not the enterprise of the empirical tangible sciences. Another, I think, huge challenge for people, and maybe this is a good stepping stone to get into how do we know the Quran is truth, is the fact that many people kind of pursue their faith, I would say, in a slightly reversed, backwards way. Like the only way I'm going to be certain Islam is true is that I'm going to respond to all of the accusations that accuse Islam of the very opposite. And skepticism is not a pathway to knowledge, right? The grandchild of skepticism is something kind of like what we see now. Cynicism, right? Suspicion, paranoia, just you will find
what you're suspecting eventually. And so to step out into the world saying, okay, I'm going to suspect everything, you're really not going to know anything. In the end of the day, you'll suspect even the mind by which you analyze. And that's what Descartes fell into. Descartes in the end said, I need to know something so at least I know that I can think. Then he almost got stuck on that one and said, how do I even know I can think? And then he just had to trust that God is not a deceiver. He gave me the faculties that if I use them correctly, I'll be able to move forward, right? It's just a continuum, an infinite regression. And so same thing within Islam. The idea of you subjecting your pursuit of truth or your faith to having a response to as many doubts or criticisms or contentions the opposition can conjure up is an endless process. As opposed to asking yourself, why does Islam claim to be true? And then once I'm settled in there, that truth, that certain truth will not be trumped by any doubts or offset by any doubts. I think that's hugely important. Why do we believe Islam is true? Why do we believe the Prophet Sallallahu Alaihi Wasallam came with the truth? Because if we have that, then it won't be a game changer. If I don't have an answer to this particular doubt just yet, I'm not going to lose sleep over it. There's probably a really good explanation. I can wait a year or two, my faith doesn't hinge on it. I believe not in blind faith, but for very good reasons and here they are. So those two are huge. Maybe if you think it's time, we can jump into how do we know the Quran is truly from God, Subhanahu wa ta'ala. BarakAllahu feekum, Shaykh, jazakallahu khayran. SubhanAllah, we oftentimes, to basically transition from what you said to the next point, we oftentimes hear from people the question of logical progression in da'wah,
how to get someone from discussing a belief in God to prophets and messengers to proving Islam is the truth. And oftentimes, and related to this, you find many people asking secondary questions about Islam. So tell us why you believe, and this is, I guess I'm agreeing with what you said. Why do you believe that such and such is moral? Why do you believe such and such is immoral, referring to things that they've heard about the Quran or seen within the Mus'haf? And the secondary matters really, I mean, even this is very intuitive and basic, but really they are irrelevant to the main discussion for that particular individual. If you study Ijaz al-Quran and you realize the evidence is clear cut, this is from God, this is from Allah Subhanahu wa ta'ala, for all of mankind until the end of times, it's a proof within itself and has multiple facets of truth within it, meaning Ijaz within its miraculous nature. The one who studies that realizes, once you've accepted this, you have accepted all of it. So it leads to like the implications is not just, I've accepted that part of the Quran is true. No, all of the Quran is from God, therefore all of the morality, the universal laws, the objectivity and so on and so forth that comes with it, all of these things that people sometimes spend a lot of time arguing about without getting to the foundations, all of this comes with the package of belief. And this leads to the question that many people ask, Muslims and non-Muslims, okay, it makes sense that there must be some evidence for what you claim, how do we know this Quran, that this recitation, this speech, how do you know this is from God? How do we know this is the truth? And this leads to the discussion of what is Ijaz? When we discuss Ijaz, mu'ajiza, an ongoing miracle, Ijaz is a, and it comes from ajz, which is to make someone incapacitated, incapable of doing something or accomplishing something.
Ijaz and mu'ajiza, referring to the Quran as an adjective, mu'ajiza, an ongoing miracle, is a breaking of the customs, khurqilAAda, referring to the Quran. It means that the Quran broke all the customs of the people and also it is not just in the past tense, it is an ongoing miracle. Meaning it cannot be imitated, it cannot be rivaled, it cannot be competed with with any type of human speech whatsoever. And so it cannot be imitated, meaning it is inimitable. And this is because the speech of man cannot compete with the speech of God. With other prophets and messengers, we've heard about many times, we've read the stories and other faiths also, maybe we'll have some of these stories in different contexts. For example, the splitting of the sea, you have different miracles, Prophet Musa, alayhi salam, Moses came with, Prophet Isa, Jesus came with, and other prophets and messengers. Their miracles were limited in time and space to their people. The Quran was sent down, this is the speech of God, subhanahu wa ta'ala, to Prophet Muhammad, salallahu alayhi wa sallam, the final messenger in a long line of messengers before, with one final miracle and one final speech until the end of times. Meaning the miracle is not limited in time and space to Prophet Muhammad, salallahu alayhi wa sallam's lifetime or to the companions or to the people who heard it as it was being revealed at that time, rather the Quran or in the audience of revelation, rather the Quran is an ongoing miracle and it is the final message. And if it is the final message, it makes sense that there's no message after this and the message must be miraculous. There must be a proof within this message that this is from God to mankind. But approaching this, it is a guidance for mankind, but it is a guidance for those who are open to receiving as a guidance. Hudal lil mutaqeen. It is a guidance for the God conscious. So the one who is looking for God, the one who is sincere, the one who is humble, the one who is objective, the one who's looking for the right types of evidences. You don't need to study all of the ijaz al-Quran to believe that the Quran is miraculous. And this is a very important point.
So if Shaykh Muhammad and I, for example, discuss within this four part series, let's say seven or 10 or five different facets of ijaz, for example, it is not necessary for someone to be convinced of all five or all 10 for them to recognize that the Quran is from God. Because you do have some people who fall into doubts with one or two categories of discussion, and they ignore the overall picture. They ignore the implication here. So the Quran, it is miraculous. Human beings cannot compete with it. And of course, mankind cannot compete with the speech of God. How is it miraculous? We should discuss this, inshallah. But in terms of its ijaz, it is important to note that Allah subhanahu wa ta'ala challenged, and this is part of the boldness of the Quran, the bold voice within the Quran, challenged the Arabs of Quraysh, who are the foremost in poetry, the foremost in eloquence and rhetoric, challenged them, and of course, the challenge is ongoing, to come up with something like the Quran. So these are ayat al-tahadhi, the verses of the challenge. And there are multiple verses, some challenging them to come up with something like the Quran, some challenge them to come up with 10 surah, one surah, something like it. And Ibn Kathir, rahim Allah, a historian, believed that the challenge started off with the entire Quran, and then 10 surah, and then one surah. They could not come up with even one surah like the Quran back then. And these are the foremost in the language in terms of poetry, and even today. And this is part of the series, which we'll get to, inshallah. But this is the challenge of the Quran, that it does not just have all of these different miraculous facets. It is also challenging mankind, and this is part of the boldness of it. If you really don't believe this is from God, then go ahead and try to come up with something like, if you believe this is fabricated, am yaquluna aftara, then come up with just one surah like it, one thing like it, if you are truthful, in kuntum sadiqeen.
fa illam taf'alu wala antaf'alu Allah Subh'anaHu Wa Ta-A'la says, and if you do not achieve this, if you're not doing this, and you will never achieve this. And this is part of the conviction of the one who recites the Quran, realizing that you don't find a voice like this, claiming with such confidence, no doubt whatsoever, that there is nothing that will ever be close to, similar to the Quran from that moment, the moment of revelation until the end of times. And the Quran, of course, it is an ongoing mu'ajiza until the end of times, but it's also a proof that the final messenger, Muhammad Sallallahu Alaihi Wasallam, is a messenger of God. And he was known as al-sadiq al-ameen. And this kind of transitions us over, Shaykh, into maybe your area, the proofs of prophethood. BarakAllahu khayrun. BarakAllahu khayrun. BarakAllahu khayrun, Shaykh Naa. JazakAllahu khayr. I remember with you mentioning that example of the voice with which the Quran speaks, a story that I guess speaks to the point you made earlier, that you don't necessarily need to be one of the foremost masters of classical Arabic, which hardly, if any, exists nowadays, right? To appreciate the Quran as more than profound, as otherworldly. And perhaps a huge part of that is that the voice of the Quran is speaking in a way that reflects what Allah knows about his creation, what the creator of even human psychology knows, what the creator of the heart and mind knows will strike a unique chord in us. I remember a story a brother mentioned who was really into pamphleteering, da'wah tables in public and sharing the message of Islam through basic literature. He mentions a story of a young girl, the beginning of her journey en route to eventually becoming Muslim. She saw a da'wah table giving out free material, and we all love free material.
So she just grabbed a copy of the Quran. I think she was in sixth grade, if I'm not mistaken. She just stuffed it in her bag and went on with her day. As the day came to its conclusion, she came home after school. She realized that she was locked out of her house, her parents weren't home. So she sat on the stoop, opened her book bag just to get her books out and begin her studies, begin her homework. And she remembered that she picked up this free material. She said, I opened the book, and right there in the beginning, at the onset of Surah Al-Baqarah, where the first challenge, the first hadith, a few pages later, but even before that, before the actual linguistic challenge or any other facet of the inimitability is presented to us to match if we ever can, Allah says right at the onset of the second chapter, on the second page there, that is a book in which there is no doubt. She said, I remember thinking to myself, who in the world writes like this? It's almost like, get your ears up or get your, you know, your thinking caps on. I dare you to find a mistake. I dare you to find a book like this. She said, I can imagine someone putting out the back end of their book, like, by the way, this was perfect. When my guard has been down throughout the book, you could tell she was an insightful child. And then this just stuck with me and I guess gnawed away at me a little bit till she got to an age later on where she read with greater depth and realized that there's no explanation but the Quran being from Allah and Muhammad Sallallahu Alaihi Wasallam being a true prophet. To your point of the proofs of prophethood, the primer that I wrote that inshallah will set people up, biidhnillah, and stir their curiosity to read your extensive series inshallah wa ta'ala was on the proofs of prophethood, the last of them, the seven of the proofs, we save the best for last, was the inimitability of the Quran. But as you said, even to just consider who brought the Quran, what the byproduct of receiving that Quran on the world looked like.
So we discussed seven proofs, if I can recall them quickly, the historical necessity of an all-powerful, all-merciful God, there had to be a prophet and a messenger sent to reform the world from what it had fallen into of decadence and turmoil and darkness. And then we spoke about the character of the prophet Muhammad Sallallahu Alaihi Wasallam in many different respects but perhaps of the things to mention here is that people who do not understand Arabic, people who are not even Muslim, just honest major historians whether they are Carlisle, William Montgomery, Mouat, or anyone else, they speak about the fact that this person could not have been an imposter. There's no way he could have forged this. He must have either been a prophet or he must have been someone who genuinely thought he was a prophet because what happened here was something that just doesn't match up to the imposter theory, the forgery theories whatsoever. And then we spoke about the actual message of the prophet which is of the ijaz that we may not get around to speak about in this series. The message he brought to the world was truly something standout and very easily arguable to be inimitable because there is no contender, nothing comparable I mean as a contender even. And then we spoke about the accomplishments of the prophet Muhammad Sallallahu Alaihi Wasallam and what he brought to the world and what blossomed of the world of enlightenment, of goodness, of productivity, of genuine authentic spirituality by his message. And otherwise then we spoke about the prophecies, the things the prophet Muhammad Sallallahu Alaihi Wasallam foretold and how they are so many and so detailed that it would be just
beyond, absolutely beyond the guessing game and the ruses of psychics. That was the fifth. The sixth of them is the physical miracles of the prophet Sallallahu Alaihi Wasallam, how they've been reported to us generation upon generation with such an abundant recurrence that it would be utterly illogical to deny that they happen. Utterly illogical to deny that they happen. And then now the seventh, the greatest of those miracles, the seventh paper that was published in the series was the inimitability of the Quran that we are at the forefront of exploring now, inshallah. BarakAllahu feekum, shaykh. So shaykh, with regards to proofs of prophethood, how would this tie into ajazul Quran for those who might not have read the series yet, but they will inshallah after this. Inshallah. It's always less shameless when the plug is not coming from the author, right? AhsanAllahu alayka. And so the prophet Muhammad Sallallahu Alaihi Wasallam was a man that Allah chose for his final message by determining or for determining that he had the purest of hearts and was the most qualified. So he elected him for the final message in the long line of prophets that you mentioned earlier that God sent to humanity. He chose that he be sent in a place that was utterly sterile in every respect in the middle of a desert civilization, isolated from the outside world, the arts, the philosophies, the sciences, all of that. And on top of that, the prophet Sallallahu Alaihi Wasallam himself was never availed the opportunity and was proven to be someone who never entertained or was involved in the only art that the Arabs were versed in, which is the art of articulation, which they were the masters of. And through this heart, this heart became the heart of the prophet Sallallahu Alaihi Wasallam became the conduit for the message of God.
And so with none of the resources to produce the greatest of fruits humanity has ever seen is something that poses us with a staggering question. Could Muhammad Sallallahu Alaihi Wasallam have brought the world the Quran or must there be another explanation? What other explanations are out there? Maybe that's something we can on the side or in passing address potential counter explanations and why they are not waterproof. They don't hold water under the lens of criticism. BarakAllahu feekum shaykh. SubhanAllah, when we discuss the i'jaz al-Quran with Muslims and non-Muslims, oftentimes when they still have not explored much of the topic or maybe have not studied the seerah of Prophet Muhammad Sallallahu Alaihi Wasallam and they hear doubts or read about doubts online and they're really superficial doubts oftentimes fabricated and twisted in just ridiculous ways. You ask the question, do you know who Prophet Muhammad Sallallahu Alaihi Wasallam is? Have you studied him? Do you know that the theories that orientalists started off with in the 1800s were completely different by the time of the last orientalist? Meaning in terms of the general, I don't want to say trajectory, but the discussion on who Prophet Muhammad Sallallahu Alaihi Wasallam was and what is a person implying by claiming that the Quran was fabricated by Prophet Muhammad Sallallahu Alaihi Wasallam. You would have to come up with such far-fetched explanations as to his mastery, knowledge of the unseen, you're defaming his character, but the character according even to non-Muslim historians including Watt and others is that he is not an imposter. So you have to come up with another explanation and then you have kind of, I think it's ridiculous the concept of intellectual locution and so on and so forth that he thought he was a prophet
and he had these visions and that does not explain Ijaz al-Quran. And so the wonderful thing about Ijaz al-Quran is that when it's studied properly even at the basic level, it completely removes and refutes and gets rid of the discussion on human authorship altogether and there isn't after that a reason to even kind of like respond to these doubts that could have come from this person, that person, the Jews and the Christians, it's not possible. So studying Ijaz al-Quran in and of itself is a proof that there could not have been and there is not possibly a human author for the Quran and the one who is conveying it is also Prophet Muhammad Sallallahu Alaihi Wasallam, al-Sadiq al-Amin. This is an additional proof to the people who knew him as the trustworthy, the honest. A person doesn't have a nickname as the trustworthy and the honest unless they've had this reputation for a long time and part of this is addressed in the Quran as well. لَبِثْتُ فِيكُمْ لَعُمُرًا مِن قَبْلِهِ أَفَلَا تَعْقِلُونَ I've lived amongst you and this is part of the ayah only, I lived amongst you for a lifetime before this revelation started, do you not use your common sense? So this is part of the Quran responding to the people, the people of Quraysh that how can you possibly even assume or consider for a fraction of a second that this could be from Prophet Muhammad or somebody else is teaching him. I've lived amongst you for a lifetime, I've never learned from a teacher of poetry, I've never mastered any of these things, I cannot read and write the language and the contents of the Quran are not things you've ever heard before and of course inshallah in this four part series perhaps we'll touch upon some of the stories and they might seem like an appeal to authority or testimony but they are important stories, hearing from people who were the foremost in poetry, completely baffled and mesmerized by the first recitation of the Quran that they heard. And this kind of brings us to what is i'jaz of Quran?
Up to this point people might still be wondering what are these different facets of i'jaz you've been discussing back and forth. There are dozens of facets of i'jaz that can be classified under different umbrellas and in short i'jaz of Quran can refer to the literary miracle of the Quran, it can refer to the preservation of the Quran, the inimitability of the Quran, it can refer to all of the knowledge within the Quran of the unseen world and this includes what knowledge of the lost past, so a lot of things about history that people could not have known, Prophet Muhammad ﷺ could not have known and things that were not actually mentioned anywhere else in such detail until the revelation of the Quran, the final message. And then this includes knowledge of the future, predictions about the future that will come to be, we will touch upon this as well in the series inshallah. There is knowledge of the unseen including the angels and the jinn, discussion on Allah subhanahu wa ta'ala, God's attributes. There's knowledge of the natural world, things that could not have been known to people at the time that were discovered much later. There's an elucidation about the origins of life and all of the important questions that human beings have at the natural basic level that need to be answered. Who are we? Why do we exist? Why are we the only creation that we can identify that has metacognition and awareness at this capacity? What is our purpose? Where do we go after we die? And so on and so forth. A discussion about the afterlife in such detail that no other religion has anything close to the comprehensive details that we find within the Qur'an and Sunnah about the afterlife. The lack of errors and contradictions, the style that is combining the literary miracle with all of these other miracles of the Qur'an. And then the personal experiences related to the Qur'an such as the impact on the heart, the impact on the souls, the impact on society, the universal laws, the objective moral reference point for all of humanity and so on and so forth.
There are countless other or many other facets of the ijazah that have been discussed from the first generations until our day and still people are discovering and exploring the ocean of knowledge that is the speech of Allah subhanahu wa ta'ala that we cannot even begin to fully comprehend at the deeper level. But we ask Allah subhanahu wa ta'ala to make us from amongst those who when we study ijazah of the Qur'an, our hearts are ready, our hearts are open, our hearts are connected to Allah subhanahu wa ta'ala so that we receive the greatest benefit possible, especially when many people around the world are looking for purpose. Many people are shaken by different types of doubts. Studying ijazah of the Qur'an, I truly believe is one of the studies within our faith that gives people a strong foundation in terms of conviction. Prophet Muhammad salallahu alayhi wa sallam and ijazah of the Qur'an. Who is the Prophet alayhi salatu wa salam? So again, start by, for example, these theories, proofs of prophethood. We have seven articles to start with, inshallah. And then inshallah, the seventh article is a transition inshallah to ijazah of the Qur'an, which is a wonderful discussion that gives Muslims a foundation, a foundation of conviction and also non-Muslims an introduction into the truth with a capital T. Because although we are living in this post-modern world, we believe with no doubt whatsoever, with 100% conviction that the Qur'an is from Allah subhanahu wa ta'ala and it is for all of mankind and we invite other people to study as well so that they can benefit from the truth in this life and especially in the afterlife. Allah Allah. JazakAllah khayran Sheikh Suleiman, we're just about out of time and I wanted to thank you for being so methodical and getting us through this first introductory session, funneling everything in so that we can be as pointed as possible with the summaries of the next three weeks on the concept of ijazah. We want to ask everyone also to keep us in your prayers and join us next week for this series every Tuesday night and also the rest of the diverse yaqeen programming that's coming
together every single night your way to make sure we have a new found renewed and restored and stronger commitment to the Qur'an coming out of Ramadan, streamlining that momentum inshallah for the rest of our year. BarakAllahu lakum, may Allah bless us and you and you guys have a great night. Assalamu alaykum wa rahmatullahi wa barakatuh.
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