Shaykh Rizwan Arastu - How to Read the Qur'an

19 المشاهدات· 24/07/31

Muslim Group of USA and Canada
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Presented during the 2014 Muslim Group Conference

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Transcript

[0:03]Oh audhu billahi min ash-shaytani r-rajim bismillahi rahmani rahim alhamdu lillahi rabbil

[0:18]alameen hasta la sua salam o allah mohammad wallah elevated ibinabo hearing

[0:28]I want to begin by playing a recording I want to listen

[0:34]carefully to this let's see if I had my volume on what's

[0:40]good technology sloppy boom warm this is a recording of one of

[1:11]my favorite reciters Mohammed Sidique Khan Michelle Wie and his on his

[1:15]rendition of naha one this one of the one of the macaw

[1:16]mathema this the tunes of skills that's used for his recitation of

[1:23]the Quran his particular kind of brand and kind of Mohammed always

[1:27]it always brings chills to me and has the potential to bring

[1:30]it bring me to tears but I want to impress on you

[1:33]first before i get into kind of the more intellectual part of

[1:36]the discussion impress any the importance of learning touch we'd like sister

[1:42]Nicole just emphasized as well the aesthetics of the Quran while it's

[1:46]not the primary purpose of the Quran it is an extremely important

[1:52]part of it right the ability of this book to speak to

[1:55]us not only are the level of ideas but also an on

[2:00]the aesthetic plane the emotion that the recitation can evoke the way

[2:04]the words and the way the the rhythm of the Quran flows

[2:10]that also has an incredible effect right there's this and it kind

[2:14]of it impresses a person who listens to it it evokes certain

[2:18]emotions the same thing that music does to us alright different kinds

[2:21]of music evoke different kinds of responses within us the music of

[2:24]the Quran is also similar and I can only be accomplished by

[2:27]correct and beautiful recitation I clumsy recitation with bad pronunciation and kind

[2:35]of you know stretches of the wrong places and chopping off of

[2:40]syllables and sounds and mispronunciation of words it sounds so ugly and

[2:45]and and and kind of clumsy that it kind of hampers the

[2:50]hinders any sort of other further reflection on the on the text

[2:53]itself so it's really important and it's something that we should put

[2:55]emphasis on the fact that we don't this is kind of a

[3:00]hallmark of the sheer unfortunately nowadays is that we recite very badly

[3:03]right when often times I've had several people after they listen to

[3:07]me but really they prayed behind me they'll come up and say

[3:10]are you really sure you are you suddenly right that's the that's

[3:14]their impression if you recite Quran with Ted Reed you must not

[3:17]be a shearing scholar it must be a semi scholar that should

[3:22]not be one of the Machado hsieh one of the hallmarks of

[3:24]the Shia all right we should be as the Olympic want us

[3:29]to be on the foremost of those who are interested and are

[3:32]connected with the court on a couple of a hadith one from

[3:34]the Prophet sallallahu ala in a caffee he's quoted as saying liquidly

[3:40]Shane Helia Helia talk about any assaulted her son everything has a

[3:43]kind of a decoration that adorns it and can has it potentially

[3:47]beautify it the Quran is adorned by our beautiful voice right so

[3:51]foster your beautiful voice if you don't have a voice you can

[3:55]recite it also in a in a moving way in a monotone

[3:58]right but the pronunciation has to be there the precision the rhythm

[4:01]those things can be there even if you don't have the skills

[4:03]of a voice or your tone deaf you can still recite the

[4:09]Quran in a beautiful way all right more than the let's leave

[4:14]the aesthetics aside that's that's one important part of the Quran what

[4:19]are the challenges that we face when we're trying to approach the

[4:22]Quran especially those of you who don't know Arabic an can't access

[4:25]the Quran directly either you know directly to the text or you

[4:28]can't even access the commentaries that we have many of but primarily

[4:35]in Arabic and then in some other kind of foreign languages one

[4:38]of the challenges that we face is the Quran is arranged in

[4:43]a way that is very challenging it's very difficult to even comprehend

[4:48]why it's ordered and sequenced in this particular way right you come

[4:51]to the Quran and let's let's leave aside the order of the

[4:53]Suez order the sewers is not really important and there's you know

[4:56]difference of opinion about how these came into this order and it's

[5:00]pretty much arbitrary from longest to shortest generally is the way it's

[5:03]been ordered that's not really important in terms of the meaning of

[5:06]the Quran anyway but within the particular surahs right you've experienced this

[5:11]where you open up a couple of pages of the Koran and

[5:12]read and on a given page you'll have discussions of the battery

[5:19]buttes of God you'll have the judgement day you'll have laws of

[5:23]marriage you'll have ethical principles you'll have history of the prophets and

[5:28]all sorts of things one after the other and it's hard to

[5:32]see any rhyme and reason any order in which these verses have

[5:35]been placed there and it's it's challenging for us to come to

[5:38]terms with that because this is a book that's kind of vaunting

[5:43]itself as the miracle of the Prophet something that's inimitable a book

[5:48]itself that's supposed to be the key to us having certainty that

[5:52]our prophet is truly a profit from God that's challenging us to

[5:57]come up with something like it but then when we read it

[5:59]we're kind of left puzzled and we're thinking that's kind of a

[6:04]weird way to write why is it in this kind of order

[6:05]why isn't it speaking in a systematic way why does it start

[6:09]with one concept and kind of carry through the thought and give

[6:12]me something substantial before it moves on to something else the way

[6:17]we're used to in other kinds of literature there's a passage from

[6:21]say Louise albedo entry to the translation of that is the prolegomena

[6:25]to the Quran translated by ozzy such edina so he has Salek

[6:31]who offers this explanation to try to make sense of the reason

[6:34]why the Quran is written the way it is he says the

[6:39]Quran was revealed for the guidance of mankind and to lead them

[6:42]toward their happiness in this world and in the next it is

[6:45]not a book of history or jurisprudence or ethics or anything else

[6:49]that requires that it devote a separate section to each of these

[6:53]subjects there is indeed no doubt that the Quran is the best

[6:55]suited mode to achieve the desired goal this is because the reader

[7:00]of some sewers of the Quran would be able to cover many

[7:02]of its purposes and objectives in the shortest time possible and with

[7:06]the least trouble he can best turn his attention to the creation

[7:11]to creation and the final return for judgment and be informed about

[7:15]the bygone Nations and take warning from them moreover you can benefit

[7:20]from excellent virtues and the lofty branches of knowledge and learn aspects

[7:23]of injunctions concerning the forms of worship and the rules of transaction

[7:26]all this is that she while preserving the sequence of the discourse

[7:29]and doing justice to its clarity and observing the requirements of the

[7:34]situation these benefits could not be derived from the Quran if it

[7:39]had been divided into topical sections and chapters because the reader would

[7:43]not have been able to encompass the goals of the Quran except

[7:46]by reading it in its entirety right so he's saying that if

[7:49]the Quran imagine if the Quran had been written kind of the

[7:52]way we'd like it to be written chapter one is on God

[7:56]his existence and his attributes chapter two is on I don't know

[8:00]the guidance that God has sent through the prophets and he goes

[8:03]and goes through all I start with Adam and go all the

[8:06]way to the last of the prophets chapter three and on and

[8:10]on and he goes through various beliefs and then once you're done

[8:12]with your beliefs then you go into practices chapter you know 20

[8:15]on tejada chapter 21 on prayer and so on so forth if

[8:20]you read that book beginning to end the way we're encouraged to

[8:23]constantly be reading the Quran for weeks on end you'd be reading

[8:27]and reading and you'd only get a handful of the topics that

[8:32]you're supposed to be touching on right so even with a regular

[8:35]sort of a reading regimen you would we would not be constantly

[8:41]exposed to those things that are most important but the way the

[8:44]Quran is arranged if you challenge yourself to this as well look

[8:47]every couple of pages the normal kind of reading passages that you

[8:51]might like the amount of reading that you might do on a

[8:53]daily basis take 2-3 pages five pages whatever you usually read on

[8:58]a daily basis which Charlie you should be and if you're not

[9:00]trying to make that a regular thing that you do do within

[9:05]that couple of pages that you read you'll find basically all of

[9:09]those things that are most important for us to know some mention

[9:12]of all of these different topics that he also mentioned in terms

[9:16]of our beliefs practices ethical principles history we never have a kind

[9:22]of a complete story beginning to end with the exception of sooth

[9:27]use of right but other than that kind of sprinkling here and

[9:30]there just to mention because of some other sort of a point

[9:33]that's being made that remember this this little incident incident that happened

[9:36]to Moses and how they this is also related to some other

[9:40]some other greater greater a kind of message that's being communicated so

[9:44]you're constantly reminded on a daily basis of all of those major

[9:48]principles instead of having topic and then leaving that topic aside and

[9:52]then maybe I chapter 10 and 11 and 12 for 23 weeks

[9:55]at a time you maybe have no no discussion on godness attributes

[9:57]at all or that wouldn't serve the purpose of a daily kind

[10:02]of liturgy that we're reciting on a daily basis so the Quran

[10:04]this is what one actually when I when I read this I

[10:08]remember many years ago from say locally for the first time I

[10:09]felt a sense of satisfaction that there is some rhyme and reason

[10:14]to the seeming chaos of the Quran that is not kind of

[10:17]a fluke it's not something that's been kind of pieced together as

[10:21]are suddenly kind of counterparts they have this idea that the compilation

[10:27]of the Quran happened after the prophets death right through a process

[10:30]of basic kind of makes it kind of piecing together bits and

[10:33]pieces from here and there right there many a hadith say look

[10:35]we also discussed this at length in a band I wonder the

[10:40]one of the accounts tells us that in the time of Abu

[10:46]Bakr khilafa Palmer had this impetus to put to put the the

[10:50]Quran together and they employed Zeta Thabit to do this who is

[10:53]not very qualified himself he was very young companion he had been

[10:57]ascribed but he was like a teenager during time the Prophet I'm

[10:59]certainly not like Oh bayad niqab and Abdul optimist old and he's

[11:02]the senior companions who had been known for being recited at the

[11:07]Quran but because he wasn't kind of a nobody he was safe

[11:09]saying they gave him power because he wasn't going to challenge their

[11:12]power whereas those other people they knew who they were and how

[11:17]badly qualified they were and how very qualified they themselves were and

[11:21]that would be a challenge to anyway this process happens and they

[11:24]end up having this item you know you know you have two

[11:26]verses you come forth and you say I had these two verses

[11:29]and somebody else comes and testifies to people corroborate the clk will

[11:32]include this in the court on another two people come with some

[11:35]verses will include that in the brown as well and so end

[11:36]up kind of piecing together what people can remember from the time

[11:39]of the prophet and they come up with this Quran and that's

[11:41]what we have now and there's so many reasons why that's that's

[11:47]absurd logically kind of theologically as well as historically and anyway there's

[11:51]a long discussion that say the who he has as well to

[11:53]rebut those ideas and establish that no in fact supported the Quran

[11:56]was compiled by the Prophet himself the order that we now have

[12:01]have is not a random fluke of history that things were pieced

[12:03]together but rather this is the order in which the Prophet himself

[12:06]intended to put on TV for the most part it was the

[12:10]order of revelation and in some cases it was not the order

[12:12]of revelation but it's still intentionally arranged in this particular way by

[12:16]the prophet and that the sutras as we have them now were

[12:18]there at the time of the Prophet himself and and so and

[12:22]so we have to come to terms with the order that they're

[12:25]in we can't justify and say well actually there's supposed to be

[12:28]some other order no this is the order and there is some

[12:29]wisdom behind the seeming randomness of the Quran so this is one

[12:37]of the challenges that we face that the the order of the

[12:40]Quran is in this challenging way I think there's another explanation for

[12:44]the the nature of the Quran as well sometimes the order of

[12:51]the Quran is is kind of maddening the way i just described

[12:54]sometimes the elliptical nature of the Quran and the kind of mysterious

[12:57]nature of the Quran is also maddening for us there versus we

[13:02]know that they're mutashabiha the Quran itself tells us that they're there

[13:04]mahkumat in the Quran and the mutashabihat had some verses that are

[13:07]clear unambiguous for the whole law go ahead there's no way to

[13:13]interpret that as a Trinity or anything but the unity of God

[13:16]but there are mutashabihat as well that have they're ambiguous at some

[13:19]level that can be interpreted in different ways that could go this

[13:23]way could go that way because of the words that are used

[13:26]the way it's just the way the way the verse of flows

[13:30]so this is ambiguity and that's also maddening to us sometimes well

[13:33]why would Allah not make everything clear why does he make some

[13:36]things ambiguous I think one of the explanations that we especially as

[13:40]follows that elevate understand is that the Quran sometimes explicitly tells us

[13:45]to go to the Prophet and sometimes implicitly it does that the

[13:50]system of Guy de Sala gave us was not meant to just

[13:55]be the Quran where because it has filled them husband a cute

[13:58]oblong and the doctor on would be sufficient and the prophets basically

[14:01]just a conduit for the Quran to come to us once we

[14:04]have the Quran we need to no longer need the Prophet right

[14:07]rather we're supposed to have the phone line together right and tandem

[14:12]they are perfect guidance both each one individually is insufficient so one

[14:19]of the things that the Quran does is it explicitly says matt

[14:23]attack my attackable Russell alumina have kumon hoof entebbe whatever the profit

[14:28]gives you take whatever he tells you not to do and prohibits

[14:30]you from then you leave that off after you'll all about the

[14:34]Russell what would a man commits little explicitly tells us to obey

[14:39]Him to listen to them to take from him but then implicitly

[14:41]through these points of ambiguity verses that tell you something and then

[14:48]kind of leave you hanging implicitly it's telling you that it's something

[14:54]important right here's a admonishment and exhortation a law even but there's

[14:59]a little bit of ambiguity left in it and then we're left

[15:02]kind of with a question mark and we have to go and

[15:03]find the answer and the only one who can explain that to

[15:06]us is the Prophet himself or the date and so we're forced

[15:09]then to never be able to feel like we're satisfied with the

[15:13]Quran by itself but rather we always have to link back from

[15:16]the Quran go back to the source of the of the knowledge

[15:19]through the ethyl date and then with the two together we're able

[15:22]to complete that kind of cycle of knowledge and and come come

[15:27]up with something solid not ambiguous anymore so I think these are

[15:30]two two are two ways to understand and justify and rationalize why

[15:33]the Quran is the way it is so that when we read

[15:37]it we have this in mind we're not coming to it with

[15:40]an expectation that there should be like a textbook but rather we

[15:42]take it as it is and try to find the wisdom behind

[15:46]it because we understand where it's come from and we understand some

[15:49]of the wisdom behind the way that it has been put together

[15:52]for us another challenge that we face besides the nature of the

[15:59]Quran is especially as people who are approaching the Quran with translation

[16:02]there's so many difficulties with translation as I'm sure each other you

[16:07]are aware of through your own encounter with different different translations and

[16:12]the problems of translation are are many and it's not just a

[16:14]matter of the translation in fact is even a problem with the

[16:20]Arabic itself many of you are from arabic backgrounds but you should

[16:23]realize if you haven't realized this already i'm not one of one

[16:26]of the right asked when I teach Arabs Arabic is first to

[16:32]break them of this notion that Lebanese or Iraqi or you know

[16:37]other different dialects are in fact Arabic because they're not right they're

[16:41]not Arabic their ass as much Arabic as or do in Farsi

[16:46]Arabic their similarities there's is that there's some it's a derivation of

[16:50]some some older Arabic but it's not Arabic and so learning the

[16:53]Quran and reading the Quran understanding it is not simply a matter

[16:56]of growing up in a certain environment and then it's easy to

[17:03]understand there's a kind of deliberate education that has to happen in

[17:06]a particular language and a particular style for someone to be able

[17:09]to access the Quran and so there's a challenge even on the

[17:12]side of just understanding the Arabic of the Quran even for native

[17:16]Arabic speakers and even for scholars it's a struggle to learn the

[17:20]language and then struggle with the text people understand it that's before

[17:23]you even get to the level of translation and then a translation

[17:27]there are so many other problems the problems of deciding whether you

[17:31]want to communicate ideas accurately or realize that there are other aspects

[17:36]of the Quran that also have to be communicated like the Quran

[17:38]wasn't simply about communicating truth it was also in communicating that truth

[17:44]in a particular way through a particular vessel the recitation i played

[17:49]through at the beginning was partly to try to illustrate that that

[17:52]the beauty of how Amon shall we were sites that has a

[17:54]particular effect on us that would it be there if it had

[17:58]been recited in a in a worse way or a different way

[18:02]I want to share with you a translation by a professor from

[18:05]Cornell University choke at Tarawa on if you if you are writing

[18:09]his name writing notes write his name down a search among you

[18:11]two there's a lecture he gave recently it's really really interesting and

[18:14]I'm gonna share a translation that he's done a sewer rat man

[18:18]with you and his idea is he's a kind of someone who

[18:25]deals of literature and that's his primary interest and so he wanted

[18:28]to come up with a translation of the Quran that reflected the

[18:34]aesthetics and the sounds of the Quran and he said that this

[18:37]has as much importance or at least it should be considered alongside

[18:39]meaning so I'm not primarily concerned he says with accurately conveying every

[18:45]single word of the Quran but I want to I want to

[18:49]in my translation i want to give focus on on on the

[18:52]on the aesthetics of the Quran so just listen to some of

[18:53]these phrases from soda to rock man both of them pearls and

[19:02]corals contain which then of your Lords wonders do you both deny

[19:05]in vain the mountain like ships in the CR his domain which

[19:12]then of your Lords wonders do you both deny in vain everything

[19:15]on earth shall Wayne but not the countenance of your Lord full

[19:22]of majesty magnanimous which alone shall remain which then of your Lords

[19:28]wonders do you both deny in vain right so he tries to

[19:30]maintain rhyme he looks at the kinds of sounds that are our

[19:35]mentions are used in the Quran and tries to preserve those sounds

[19:38]and those aesthetics and it's a very beautiful way of translating it

[19:42]he himself admits isn't the best translation is not the perfect translation

[19:45]I've compromised on meaning in certain things in certain aspects in order

[19:49]to fit the rhyme right but this is also beautiful he says

[19:53]don't don't delude yourself into thinking that if you have an accurate

[19:56]translation you're completely communicating the Quran you're focusing on meaning but you're

[20:00]sacrificing the beauty I'm focusing on beauty and I'm sacrificing meaning there's

[20:04]no there's no perfect way to do it but I'm trying to

[20:07]shift the balance to this side and I think this is also

[20:09]valuable so that youtube video shoka tarawa t.o.o are AWA it's a

[20:16]it was a very exciting lecture for me and it was a

[20:18]beautiful thing so this is a tool that we have in kind

[20:21]of a new kind of a trend that we have people are

[20:24]coming up with different ways of translating the Quran which will ensure

[20:26]all the help us to access it better one other reference i

[20:31]came across there's this an artist named Santo sad dog bark a

[20:35]convert from California he's written what he calls the American Quran and

[20:40]so he's he's handwritten the entire translation of the Quran and illuminated

[20:46]it in ways that are with scenes from contemporary American life that

[20:53]reflects the verses of you know on that particular page right so

[20:57]you know a particular you're right of subsidized and then on that

[21:02]page you'll find certain images that match up sorta lied yet he

[21:05]has NASCAR racing which sounds weird and sounds really absurd but just

[21:09]look at him it's an interesting way the translation itself reads very

[21:13]beautifully and and then there's a kind of a visual side to

[21:18]it it's all hand hand done hasn't been published yet but still

[21:20]it's still in museums alright so there are challenges to understand the

[21:25]Quran we've talked about two of these one is the sequence the

[21:30]order of the Quran and then the problem of translation which will

[21:34]never be solved fully but hopefully as people develop different ways and

[21:39]better ways of communicating the Quran will be able to access it

[21:42]more and more one thing I want to leave you with the

[21:48]last couple of minutes that I have is with a hopefully some

[21:52]motivation and an exhortation to consciously and actively reflect on the Quran

[21:57]I think one of the things that's happened in our cheery um

[22:03]community because we have scholars and we have a very strong scholarly

[22:07]legacy we have I think a kind of a it's almost created

[22:15]a crutch for the layperson right where in many instances because you

[22:19]have access to a scholar you feel like I don't really have

[22:21]to do do the work I don't have to learn necessarily I

[22:24]don't have to justify my beliefs because if I'm in doubt I

[22:27]just ask him he'll he'll tell me if I have a question

[22:32]on something um you know I'm a detail about something I can

[22:34]just ask him I don't need to bother learning the whole system

[22:38]or learning learning a bunch of things when I have a question

[22:40]I'll just ask and and I'll get the answer one of the

[22:45]things that that's done is its kind of hampered our our courage

[22:49]and our ability to approach these texts approach the Quran and have

[22:54]the strength to explore and to think and to entertain different kinds

[23:01]of meaning that could have they could have primarily I think because

[23:04]we have this idea that well there's a truth the Quran is

[23:07]telling us something that's real that's true and if I just kind

[23:12]of kind of fumble my way through it and try to read

[23:14]it myself maybe I'll come up with the wrong answer so it's

[23:17]better not to do that let me just wait until someone else

[23:19]tells me what the Quran means and then I'll just take it

[23:22]from him and take it from her and then that'll be it

[23:25]I don't have to really do the work myself and reflect on

[23:27]it myself just wait for the right answer I want to encourage

[23:34]you not to do that it is true that there is a

[23:36]truth there's there's a meaning one there's one in right interpretation of

[23:43]a particular verse for instance i think i think that's that's a

[23:47]clear a clear thing but that's not necessarily what we're held that's

[23:51]not the standard that were held to and that's not the standard

[23:53]that we should hold ourselves to in many areas of islamic thought

[24:01]and practice we're not held to reality we're held to what was

[24:05]justifiable let me give you I don't have much time to go

[24:09]through all the examples I wanted to go through but let me

[24:11]give you an example of for instance on lajara and Natasha right

[24:16]if you are the legal ruling if you have some food in

[24:18]front of you and to you the best of your knowledge it's

[24:22]halal food you've done you follow the rules and you feel you

[24:25]have this this meat sandwich epica you know cool cut sandwich and

[24:31]you believe that it's hollow in reality it might be pork it

[24:34]might be non zabiha but you've done your you've done your due

[24:37]diligence and you think it's hot out and you eat Islamic Lee

[24:41]you've done nothing wrong you have not committed a sin you're justified

[24:44]in eating that even though in reality you've eaten something as Haram

[24:47]and nudges you will not be punished for that you committed no

[24:54]sin there's absolutely no effect of doing that real Haram act because

[24:58]not actually hard-on for you a lot doesn't hold us to the

[25:00]standard of reality necessary well you should have known better or you

[25:05]should have been able to see that this was pork somehow he

[25:06]doesn't hold this test and it's unreasonable Stan who has no right

[25:08]to hold us that standard our intellect tells us there's my alarm

[25:14]our intellect tells us that he would be unjustified and holding us

[25:17]to that standard so my point is that even if even though

[25:21]the Quran is telling us something there is some reality behind it

[25:25]we're totally justified and exploring thinking coming away with some meaning and

[25:30]saying it seems like this verse is saying such and such what's

[25:32]wrong with that does that not border on tuffsy bharati kind of

[25:37]using your own kind of impressing your own opinion on the quran

[25:43]and will you not end up with wrong ideas possibly the only

[25:46]pitfall I can see is if we become too committed to our

[25:50]conclusions if we do that if i read a translation especially which

[25:54]is has so many layers of distance from the original and if

[25:59]i read that and i say you know based on this first

[26:00]you know i believe such and such and this is true and

[26:05]everything else is false all right that's the silly pretentious unfounded that's

[26:10]when it becomes wrong and arrogant but there's nothing absolutely nothing wrong

[26:15]with reading it understanding something saying it seems like this is what

[26:19]the quran is saying and having that as like a provisional sort

[26:22]of a temporary conclusion until it's proven and then you engage with

[26:26]somebody you either do further research yourself you express that to someone

[26:29]else and say this is what I think the verse is saying

[26:32]what do you think and then they may say something else in

[26:34]absolutely I see where I made a mistake you take that to

[26:39]a scholar you engage with a scholar with a book of toughs

[26:40]here and you see that your original understanding was incorrect and now

[26:44]you adjust it you attend it and it becomes a stronger and

[26:47]better but through that process now you've engaged you've made an effort

[26:53]to understand you know you're no longer simply doing tuck lead of

[26:57]ants of beliefs and ideas and simply saying well it's nice edit

[27:01]it's written here therefore it must be right but now you've engaged

[27:04]and you've become a kind of a partner in that process of

[27:07]deepening your understanding and you're learning there's absolutely nothing wrong with that

[27:11]we shouldn't be scared of that and we shouldn't think that that

[27:12]somehow you know revolutionary and it's kind of you know undermining a

[27:18]system or somehow we're going to be led astray as long as

[27:20]we are humble and we understand that our are kind of imperfect

[27:25]conclusions that we draw from our reading our provisional subject to all

[27:32]sorts of error most likely wrong but but still clearly what I

[27:38]would I understand from the text at this at this point and

[27:40]based on what I know so far that's a wonderful that's a

[27:44]wonderful first step to that eventually engaging and then deepening your understanding

[27:49]and going deeper and deeper into the Quran to which there is

[27:52]absolutely no limit alright there's no limit that you're going to eventually

[27:54]get to and weak say oh now I have the entire Quran

[27:58]I understand everything we're never going to get there so we can

[28:01]engage we can take that first step and then at least we're

[28:03]on the path one last thought that's kind of an inline with

[28:08]this we have this idea we're constantly asking allah to guide us

[28:11]to us at optimal studying right it's really key that we understand

[28:14]that this at all that we're asking him to guide us to

[28:18]is a set off it's a path it's not a destination we're

[28:21]not asking him to guide us to a destination take me to

[28:25]some destination some level of knowledge and understanding where i'm done i

[28:30]no longer have to do anything else now i'm somehow I'm guided

[28:32]I can just kind of freeze and that's that's it we're asking

[28:37]him to guide us on to a path which by nature of

[28:38]being a path takes us somewhere right we just wanted to keep

[28:43]us on that path so as we progress we're going on in

[28:46]the right direction we're not going and other other other kinds of

[28:49]ways they're taking us away from him so in the Quran also

[28:50]it's the same idea guide us to a path the guide us

[28:53]to the Quran in such a way where we can engage with

[28:57]it understand it take these steps and then work towards it infinite

[28:59]down this infinite paths that's getting us closer and closer to him

[29:05]which has no end but somehow we have to start to that

[29:06]first step before we can even be on that path thank you

[29:10]LMR they craft hola

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Shaykh Rizwan Arastu - How to Read the Qur'an

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Shaykh Rizwan Arastu - How to Read the Qur'an

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