Bismillah, alhamdulillah, wasalatu wasalamu ala rasulillah, wa ala alihi wa sahbihi wa man wala. Assalamualaikum warahmatullahi wabarakatuh. Not a lot of energy when Mahir asked how was lunch. It seems like lunch was very good then, alhamdulillah. Barakallahu feekum. I actually want to begin by asking a question to demonstrate a point right here in this room, inshallah ta'ala. You are here because I assume you already know the topic, the miraculous nature of the Qur'an, and you're here for a reason. So I want to begin by asking how many people here believe that the Qur'an is the speech of Allah subhanahu wa ta'ala? Raise your hands. Excellent. Why? Why do you believe the Qur'an to be the speech of Allah subhanahu wa ta'ala? So what I'm asking here is not necessarily how you'll articulate this to a non-Muslim, or in the situation in which you're trying to convince someone that there's a very clear-cut evidence that Islam is the truth. Rather, I'm asking you for your personal reason. So let's hear a few answers, very brief answers, inshallah ta'ala. Why, for you, is the Qur'an clearly the speech of Allah subhanahu wa ta'ala? Yes. Excellent. Jazakum Allah khairan. So because it contains knowledge that no human being could possibly know, including Prophet Muhammad salallahu alayhi wasalam. And right next to you.
Excellent. Jazakum Allah khairan. So every time you turn to the Qur'an, you find that for you, there's relevance. It's suiting your personal needs, psychological needs. It's a guidance for different matters. It's an emotional fulfillment. So there is a personal effect. Absolutely. Let's get another response, this time from a brother, inshallah ta'ala. Yes. Excellent. Jazakum Allah khairan. So the eloquence of the Qur'an to the extent that the poets of Quraysh, who are known for their ability and their rhetoric and their eloquence, they could not even match it despite the challenges from Allah subhanahu wa ta'ala. All the way on the left. There are no contradictions. So it is perfect from beginning to end. Excellent. What else? Why for you is the Qur'an clearly the speech of Allah in the middle back? Louder. Excellent. It's otherworldly. It's unlike anything else that you've read, any kind of book you've read. On the left. Excellent. So for you also, again, this will fall under the category of a linguistic miracle or knowledge of Allah subhanahu wa ta'ala. Any last responses? We'll get one more over here, inshallah ta'ala. Excellent. So once again, a personal effect, a personal experience that you find through the Qur'an that you really cannot access or find anywhere else in the world. I know there are a lot more responses, and everyone here has a reason for believing clearly that the Qur'an is a speech of Allah subhanahu wa ta'ala. First, let's define something that's really important, because our session is not just about explaining and going through details and what you'll find in the Yaqeen papers as well, inshallah ta'ala. But it's also about articulating what we believe to others who may not believe in that reality. What is a miracle?
It's important for us to define a miracle. The title of our session is the miraculous nature of the Qur'an. Muslims, two billion plus in the world, believe that the Qur'an is the speech of Allah and that it is miraculous. The miracles that were given to prophets, generally speaking, we know, were limited in time and space, right? The splitting of the sea, for example, or the healing of the sick by the will of Allah during the time of Jesus, Prophet Isa alayhi salam, Prophet Musa alayhi salam, numerous miracles that we know about. But they were for a specific audience in terms of witnessing that miracle. As for the Qur'an, because it was decreed that Allah subhanahu wa ta'ala would send a final messenger, Muhammad sallallahu alayhi wa sallam, foretold as well by previous messengers, it makes sense and it is reasonable for us to see, very logically, that the final messenger has to have a message that is unchanged, that is preserved, but also for generations thereafter, for you to ask, where is the proof that Islam is the truth, that it has a miracle within it? So the miracle in this case, with the Qur'an, is not limited to time and space. It's not limited to a particular era. All human beings, until the end of times, can access this miracle if they are looking for it. What is a miracle? Generally speaking, in the Arabic language, we'll say it is kharq al-'ada, the breaking of the customs, meaning what more specifically? Meaning that it's something that human beings cannot possibly do. It does not just violate natural laws, as sometimes people define miracles in Western philosophy as a breaking of natural laws, but also it's something that, in terms of revelation, human beings are incapable of. In terms of the content itself, human beings are incapable of accomplishing that, of formulating that, of creating such a thing. And I want to share with you a story. One of the most common things we hear when speaking with colleagues, classmates, and others who identify as atheists,
in one-on-one conversations in which they're really trying to have some understanding of Islam, is, prove to me that God exists, or prove to me very clearly that Islam is the truth. Because their impression is, you have no proof. That's blind faith. And oftentimes, and this is a side point, oftentimes the arguments of many atheists are based on what they know of Christianity, not based on Islam. And there's a significant distinction between the two intellectually, and in terms of the evidences that we are providing. Prove to me that God exists. This is a really terrible way to start a conversation. The response usually is, and I think I've had at least a hundred conversations in which I use this response, what would suffice for you as a proof? Under what conditions would you at least consider belief in God? In what situation would you believe in Islam? Who would have to be there for you to be convinced as an evidence that this is the truth? And this is a really important question to ask, because when people say prove to me, or can you prove to me, oftentimes they don't know what constitutes proof, and they don't realize that they are limiting the kind of proof that they are asking you for. And this is exactly what this question does. And so in one of these hundred conversations, for example, he said, well, a proof to me is if God were to reveal himself right now, or if he were to heal someone sick right in front of my eyes. I said, okay, I see what you're saying. This is a type of proof. This is an empirical proof right in front of your eyes. Here's my question. Is it logically possible that there are other types of miracles like the one you mentioned, but it's not on your terms? Is it logically possible, jaiz, philosophically?
Can you imagine that it's possible that there's another kind of miracle, but it's not the one you mentioned, and it exists somewhere in the world? Is it logically possible, yes or no? Yes, absolutely. So he's like, yeah. Okay, wonderful. We made progress. I said, what are some examples? He started listing examples. And then I said, okay, you listed some great examples. I want to ask you a question. How many possibilities are there? How many possibilities are there? How many possibilities are there? It's limitless. And up to this point, as soon as he said it's limitless possibilities, he made a lot of progress without realizing it. He started off a conversation, and he probably thought and believed for a number of years that for him to believe in God, he would have to see X, Y, and Z, the example that he gave. Now he's gotten to the point where he's admitted logically and philosophically in the pursuit of truth, the examples and the evidences, the types of signs of God are limitless. You cannot limit it to the one that you listed. Great. Now here's my question. If they're limitless, I want you to imagine, and this is to an atheist and agnostic, I want you to imagine that one of these signs of God is his speech, which he reveals to us. What would it look like for you to know that this is clearly the speech of God? What would it have to contain for us to know as human beings looking for the truth? None of us here, two billion Muslims in the world, we also don't want to follow falsehood. So tell us, what is it within that speech that will convince you with a conviction that is unwavering, that clearly this speech is the speech of God? What did he start to do? He started to think of examples of what a miraculous speech will look like. So he said, and I think the very first person who answered this, he said something very similar, we'd have to have something, some knowledge within it that no human being could possibly come up with.
And that eliminates the entire conversations about human authorship. What else? He said, well it has to be perfect. Somebody here said, it can't have contradictions. Perfect. What else? The language cannot have mistakes in it. Something that otherwise somebody later found that this was not edited so clearly this was man-made. Wonderful. The language. What else? Well it cannot be conveyed through somebody who is known to be a pathological liar. Oh that's a great point. I agree with you on that. What else? Maybe it has predictions about the future that came to be. Wonderful. What else? It would have to tell us about the purpose of life. Excellent. Go on. It would have to tell us about objective morality because that is one of the crucial foundational arguments for the existence of God that we as Muslims say we have an answer for. What else? And on and on. As he finished, I said in that case can I introduce you to the Quran? He said I already know about the Quran. I said what do you know? He said well I read about the verses of Jihad. I read about the laws of Sharia. I said okay. But have you been introduced to the miraculous nature of the Quran? Because what you just listed, what you just listed as your claim, if you are sincere as your claim to looking for the speech of God is almost identical to what we already have in Ijaz al-Quran. And Alhamdulillah within two months of conversations back and forth he became Muslim. The conversation started with prove to me God exists but on his terms. And there are many conversations I've had and perhaps they are more than the majority in which a person was not willing to accept that there are other possibilities. In which they were not really looking for something to convince them that they were wrong and that there was some truth that was very evident, very obvious to the one who is looking for truth. Let's get to our topic. Ijaz al-Quran.
For anyone here, how many people here have read at least one of the two Yaqeen Institute articles on Ijaz al-Quran? Just out of curiosity. Just a few hands. I encourage you and I welcome you all to read the articles inshallah ta'ala. Obviously in the limited time that I have I cannot summarize everything and it is one of those foundational topics for which when Muslims study it and non-Muslims as well Alhamdulillah. It gives you a grounding that protects you no matter what other types of doubts may come your way. Because the foundation of why Islam is the truth is based on these two topics. Number one proofs of prophethood and I hope you are all familiar with the topic. And number two Ijaz al-Quran. Because you know Prophet Muhammad salallahu alayhi wasalam clearly is the messenger of Allah. And number two that the Quran clearly is the speech of Allah. When you have these two down, when you study these two, when you have at least the introduction to these two topics you have a grounding in the question that many people should be asking us which is why Islam? Why are you Muslim? We know the evidence points to Islam that's why. And it's not a matter of a spectrum 50%, 80%, 90%. No it's with 100% Yaqeen conviction that Islam is the truth. And anyone out there in the world who's looking for truth and studies this sincerely and objectively and humbly will also find a pathway to guidance. May Allah subhanahu wa ta'ala guide us and guide others through us. Allahuma ameen. The list that I had in the first article of the types of ijaz in the Quran, the different facets are almost a dozen. You have the inimitability of the Quran, the fact that it cannot be imitated and they were challenged to imitate it numerous times and they failed the challenge. You have the linguistic and literary miracle of the Quran and yes it can be explained to someone who does not speak the Arabic language. You have the preservation of the Quran, you have the fact that the Quran contains knowledge of the future that came true and knowledge that yet did not manifest and that is at the end of times.
You have examples of lost knowledge of the past in history that was discovered later on by people in other places that could not have been known to Prophet Muhammad salallahu alayhi wasalam and the companions. You have within the Quran an elucidation about who Allah is, about the purpose for our existence, the question that human beings have been asking about. You have the names and attributes of God, an explanation of who Allah subhanahu wa ta'ala is. We have an understanding through the Quran about the purpose of life and also where we're headed. What's after death and the journey of the soul? We have within the Quran universal guidance, timeless, objective morality for all of humanity to know what is good and what is evil. Within the Quran you have the ease and memorization and the majority of hufadh in the world are not even Arabs. You don't even need to be a native Arabic speaker. You have within the Quran perfection from beginning to end throughout the revelation and of course until the end of times. The lack of errors and contradictions is significant. And you have of course the personal effect that the Quran has on the individual in terms of your spiritual heart as well as your external actions, on families in terms of relationships and being grounded in something otherworldly as well as on nation states and civilizations. And we've seen this obviously throughout history. A young man in the United States traveled from where he lived to Michigan so we could talk at a cafe. And I didn't fully know what his story was but long story short he said he grew up in a practicing Muslim family. He went to an Islamic school and this is not an uncommon scenario. He got to college, took a few philosophy classes and then he said that's how he introduced himself but it wasn't actually the case. And then he said after that he had questions that nobody could answer. Nobody could answer. I said who did you ask? He said I went online to Google. Okay, did you ask anyone in person? No.
Did you get any kind of sufficient response? No I couldn't and honestly I just got busy so I just like kind of moved on. He said I became an atheist for a while and then an agnostic and now I'm ready to talk again. Okay, there's a sign of sincerity here for a person who's willing to talk, to dig through evidences, not necessarily to convince this person that Islam is the truth but just to have an honest conversation about what you believe and what you're after. Are you really in pursuit of truth or is there something preventing you? Because often times even as Muslims we say I want to become a better Muslim. I want to get closer to the Quran. I want to grow in my status towards Allah subhanahu wa ta'ala. But is there a desire or multiple desires, shahawat preventing us from choosing that which is of higher priority over that which is of base desire or low priority? Is there arrogance? Is there an agenda? Is there something else that people hold on to? Yes, of course. The people who live during the time of Prophet Muhammad salallahu alayhi wasalam, every time you hear his name salallahu alayhi wasalam, they saw Prophet Muhammad salallahu alayhi wasalam, they saw these miracles happening. And yet we should ask as human beings in the 21st century, why is it that some of them did not accept Islam, especially amongst those who had political positions, those who were amongst let's say the elites of society, the pagan elites. Because they had something they were holding on to in their heart that prevented them from accepting something that was more important. In the pursuit of truth, it's important for us to be sincere. This man traveled from another state to Michigan, so he could ask about Islam, so he could finally deal with the questions that he said he had. That's a positive sign. And we talked, we talked for almost three hours. And in fact, there was a colleague, another sheikh, he came and joined us. He was a friend to this person, he knew him, alhamdulillah. We spoke for almost three hours, and we talked about i'jaaz al-Quran. And as we dug through these topics, we realized, you know what, you already have experience with the Quran,
you've been reciting it, you went to Islamic school. Why did you really leave Islam? He said, well, I met an atheist girl, and we hit it off. And she started asking me questions and challenging me, and I didn't have good responses. And then I realized I couldn't even marry her because she wasn't Muslim. And he said, I just kind of put my real questions to the side, got into a relationship, and never really was willing to admit that I needed to talk to somebody about these matters. That was the real issue that he had. It wasn't an intellectual doubt. There wasn't a single intellectual question that he brought up as a doubt. Not even pseudo-intellectual, not even shubuhat. I said, okay, you know, here's the example of i'jaaz al-Quran. We went through the list that you'll find in the Yaqeen article. And then as we went through the list, he said, you know what, that first one that you mentioned, that's pretty convincing. What about the second one? That's really convincing. The third and the fourth one, very convincing. And then some of the last points that we brought up, he's like, I'm not really understanding it, or maybe I'm still skeptical, I'm not understanding it fully. So I'm not convinced by it. So how do I reconcile that? How do I move forward if I'm not convinced? And before I could say anything else, the sheikh who was with me was like, listen, listen, you just said you were convinced by at least one proof that the Quran is from Allah subhanahu wa ta'ala. You claim you are an intellectual person looking for the truth. Do you really need all 10 proofs for you to be convinced? No, you do not. Philosophically, one facet of i'jaaz al-Quran is sufficient for a person to say, I clearly believe and see that the Quran is the speech of Allah, even if that category is the category of personal impact, the personal effect the Quran has on your heart or on your mind or on your family or your morality. And the fact that he was convinced by four or five of these was more than sufficient. He's like, you're right. There's something at times within the heart that we hold back from accepting the truth,
from growing, from realizing we're making mistakes, from realizing there's a seed of arrogance. May Allah protect us all in our hearts in the pursuit of truth and the implementation of truth. Say ameen. The very next day, alhamdulillah, his family informed us that for the very first time in three years, he took a shower in the morning and he left to the masjid for fajr prayer. Alhamdulillah. So we assume that he came back to Islam. Alhamdulillah. He followed up after a month or two. He was, alhamdulillah, back in the folds of Islam and practicing and didn't really bring up any kind of intellectual doubt after that. I get this question frequently. A question of within these categories of ijaz, what is the most convincing to you? So I personally got this question a few times, and I think just recently with the Yaqeen podcast, keep an eye out for that Yaqeen podcast, inshallah, I'm plugging it in for Yaqeen, alhamdulillah. One of the best products that Yaqeen has produced recently, mashaAllah. I was asked this question as well. And my answer is it varies from person to person, because if you were to ask me in the course of just the last 15 years of conversations with Muslims and non-Muslims about what is convincing for them and compelling for them as an evidence, we find that people are moved by different things. And just, you know, as you saw earlier today, just with a question that I asked, you all gave very different responses. We all will find a different aspect of the ijaz affecting our hearts, and that is also from the ijaz al-Quran. That is from the miraculous nature of the Quran that Allah subhanahu wa ta'ala allowed us all with our diverse approaches and understandings and inclinations to still take something of its miracle. May Allah subhanahu wa ta'ala make us grateful for that. One of the interesting aspects of the ijaz al-Quran that you will see in coming months inshaAllah ta'ala in a forthcoming paper, and I found this to be very convincing and beneficial for both Muslims and non-Muslims. And in fact, in many of the conversations with ex-atheists and ex-agnostics who came to Islam as well as Muslims who left Islam and came back, it was along these lines.
We find that generally, some people who are skeptical, and I don't mean general skepticism but a radical skepticism, will look for something empirical to hold on to because of the inclinations that we take and the things we're shaped by in universities and secular science classes in a godless way, to be very frank. So we are shaped by these approaches to truth, even though within empiricism you have many problems like the problem of induction, and this is one of the biggest problems in science, so you cannot use it as a tool for everything. However, having said that, one of the interesting areas is knowledge of the future, the prophecies of the Quran. Does anyone here, can anyone list any example of knowledge of the future found in the Quran? Let's see some answers inshaAllah ta'ala. Any examples? So the Roman prophecy, let's just call it the Roman prophecy, excellent, that's a common one. Anyone else? So that would be maybe in I'jaz Al-Ilmi, but it's not a future event. That's a good response for I'jaz Al-Ilmi. Yes. So that's an authentic hadith, that's not in the Quran. Somebody here have their hand up? Anyone else? Yes, in the front. A zalzalah? Okay, so the end of times. All of the ayat in the Quran about the end of times. What else? All the way in the back corner, raise your voice. What is it? Expansion of the universe? Okay, so that would be, again, that's also knowledge of the unseen world or the natural world. We're talking about events that were mentioned in the Quran that came to be. The most common famous example is the Roman prophecy. What else? In the middle. Orange. Okay, excellent. The death of Abu Lahab as a disbeliever. Excellent example. Anything else? In the back. I can't hear you, I'm sorry. The splitting of the moon. Excellent.
So some scholars say this actually was revealed after the splitting of the moon. Talking about the incident that took place, and others say this is an example. But most of the scholars don't list this with a future event that was foretold in the Quran, and the disbelievers heard about it, and they mocked the Muslims, and they said, how is this going to be? And then it happened later on. Why am I asking this question? Most times, we are introduced to one or two, maybe maximum three examples within the Quran, within the Quran, not authentic hadith or the signs of the Day of Judgment, of incidents that were foretold in the Quran that came to be during the time of Prophet Muhammad, and also incidents that took place after that. One of the earliest books, one of the earliest compilations on I'jaz al-Quran, and there are a number of these referenced in the article that you'll see, by Al-Qadi Abdul Jabbar, and others too. They spoke about how the evidences of Prophet Muhammad, salallahu alayhi wasalam, are both empirical, and they are also rational. And you can see them, assess them, and you have no doubt, seeing that this is a true prophet of God, and also the speech that he's coming with is the speech of Allah, subhanahu wa ta'ala. Specifically dealing with revelation, revelation in philosophy or epistemology is knowledge or information that is disclosed to human beings through or from a supernatural entity. This is obviously the secular definition of it. In Islam, we have something specific called wahi, and it has different forms. And wahi is something that human beings are incapable of, right? You cannot access wahi. Even the Prophet, salallahu alayhi wasalam, cannot choose to just have wahi whenever he wants. Revelation comes based on the control and the power and the command of Allah, subhanahu wa ta'ala, through Jibreel, alayhi wasalam. And there are other, obviously, forms of wahi, revelation. So this is something we don't have access to. It is logically conceivable, jaiz, to believe, to imagine, to conceive of the idea that God could choose to reveal information about the future information that no human being has access to, to a prophet through an angel, for multiple wisdoms.
And the purpose amongst them is to prove that the speech that he is conveying is not his speech. The speech that he is conveying is clearly from God. And also, another wisdom, another benefit, with the Roman prophecy, for example, or the Battle of Badr, and I list in the forthcoming paper more than 20 examples, 20 examples compiled from Ibn Taymiyyah, going back to the earliest of scholars who talked about this. And in fact, I did find something interesting in some of the Arabic works, where some of the scholars cited each other, Ibn Taymiyyah cited al-Rumani, he took the same seven categories of i'jaaz, and he missed one in terms of a specific ayah of the Qur'an, another scholar who listed five or six here and there, but I couldn't find a full detailed compilation, both in Arabic and in English, of every single instance, meaning every single specific ayah in the Qur'an that could be classified as i'jaaz, miraculous nature, or that which incapacitates, regarding ikhbar anil ghuyub, knowledge of the unseen, and specifically knowledge of future incidents. Most of the studies, most of the books will take the most popular ones and then move on. And it's important for us to see all of these listed, because it is overwhelming. You can't deny it. If you're sincere and you're looking for truth, and you look to the Qur'an and you see, for example, that the Roman victory is an obvious one, and perhaps the longest one to discuss in the article, you find the establishment and success of Muslims when they were still very small and weak as a community, they were being persecuted and killed. Nobody could imagine, possibly, that the Muslims would succeed and spread. The spreading of Islam is also mentioned in the Qur'an, and that's something they could not have imagined in the early years of Mecca. The fourth is the fact that the Qur'an will never be imitated, that the challenge that Allah subhanahu wa ta'ala gave to the most eloquent of poets, of Arabs who used to boast about their poetry and their proficiency and all of that, they could not match anything of the Qur'an. And in fact, had they been able to, they would have done that
before resorting to physical violence. They would have done that before resorting to every other methodology of trying to stop the Muslims. The inability of the Muslims, the inability of the human beings and the jinn to attack, change, corrupt, modify, come through, imitate the Qur'an. This is mentioned in the Qur'an as well. The victory of the Muslims at the Battle of Badr, as well as the death of Al-Waleed ibn al-Mughirah, the death of Abu Lahab, the death of specific individuals mentioned in the Qur'an, and Abu Jahl as well, as disbelievers. This is actually really significant. And on and on and on, when we go through the list, we find that ultimately, the one who's really looking for truth cannot deny. And this is important. Why? We find that in our times, we're living in the post-modern world, also the post-truth era, in which people don't want to believe anymore that there is an objective, factual truth when it comes to religion, when it comes to God, and that it's not possible to prove it. And this is a disaster. Because to blur the lines between truth and falsehood, and claim that it's impossible, and that now it's a subjective matter, and everyone come up with their own thing, is as ridiculous as me saying that there is an elephant in the room and there's no way to prove it. It's my opinion, it's not based on evidence, it's not based on reality. And this is how some people are dealing with religion in the modern world. Furthermore, and the last point here, and I know there's a lot more to say and I apologize, it's a very short span of time and it's a very long topic. In fact, I did my first master's thesis at the University of Jordan on this topic, and I got in trouble from my mushrid, from my supervisor, because the limit was 80 pages, and I submitted 200 pages. He got really upset, because he's like, now I have to read through it. I said, I apologize. And then, like, they told me to shorten it some more, and double space it. I did 1.5 spacing, so it looked shorter, but it was still 200 pages worth of material. Allahumma sa'an. Why am I saying this? It's a long topic. It's an entire field, an entire specialization,
but I urge you, and I urge every Muslim in the modern world, to study this topic. It's so important that it's not just 5 or 10 or 20 hands going up at the next convention or class or seminar. How many of you have studied at least an introduction to the miraculous nature of the Qur'an? It should be every Muslim in the modern world. And it shouldn't just be us. It should be our non-Muslim friends, family members, colleagues, people who are in pursuit of truth, are also moved by the evidences that we articulate. The last point is to consider the person that was chosen to convey the Qur'an, and that is Prophet Muhammad salallahu alayhi wasalam. The Qur'an, an oral delivery. If I were to ask a random person here, anybody in this audience, please stand and give us a 30 second, let's say, khatira about the fiqh of death. Random topic, I know. And you were to stand and give something, maybe, alhamdulillah, if you had knowledge of it, maybe you'd give something great. But if I were to ask you, and you had, let's say, a week, two weeks, to submit a research paper on the topic, which of the two would be superior? You wouldn't find as many mistakes, let's say, or errors or umms and this and that, in the paper that you are submitting, you would proofread it, have it peer reviewed, and so on and so forth. That's not the case for the Qur'an. Revealed at times, in front of different audiences, in different regions, to different questions, why yas'aluna ka'an, they ask you about, say, qul, respond with this. There was no way to retract it, and then say, well, let me proofread it, let me edit it, let me modify it. It was coming through Prophet Muhammad, salallahu alayhi wasalam, and it was not revealed chronologically. The last ayah of the Qur'an that was revealed, according to many scholars, and it was approximately nine or ten days before the passing of Prophet Muhammad, salallahu alayhi wasalam, was from the longest chapter of the Qur'an, which took two decades to be revealed. That is verse 281 of Suratul Baqarah. Why is this so important for us to consider? وَاتَّقُوا يَوْمًا تُرُجَعُونَ فِيهِ إِلَى اللَّهِ When you recite these pages, when you recite this ayah, it all fits in perfectly. As though it was planned in advance to be this way.
But as the Prophet, salallahu alayhi wasalam, is conveying it, as he is commanded at the time of revelation, he does not know where the ayat will be going, he does not know what will be happening, he does not know another part will be added, salallahu alayhi wasalam. And that is one of the clearest proofs that the Qur'an is from Allah, subhanahu wa ta'ala. We ask Allah, subhanahu wa ta'ala, to grant us beneficial knowledge, to forgive us for our shortcomings, to make us amongst those who have unwavering, unshakable conviction in Islam, in the Prophet, salallahu alayhi wasalam, and in the Qur'an. And most importantly, for us to be amongst the people of the modern world, in this 21st century, who do not just live upon the truth, but also are actively trying to share the truth with as many people as possible. Because at the end of the day, you're hoping for paradise, not just for yourself, but for all of humanity. May Allah, subhanahu wa ta'ala, accept from all of us and forgive us for our shortcomings. Allahumma ameen.