The Qur an The Word of God
By Nouman Ali Khan | 2026-01-09T13:29:25.81198+00:00 | Topic: Allah
The Qur'an: The Word of God - Nouman Ali Khan
Opening and Introduction
In the name of Allah, the most gracious, the most merciful. Assalamu alaikum warahmatullahi wabarakatuh. That means peace and blessings be on all of you.
And on behalf of Johns Hopkins University Muslim Association, which is nicely abbreviated JUMA, I welcome all of you tonight to this event. I'm Burhan. And it's my great pleasure and honor to introduce Ustadh Nouman Ali Khan.
So, the stage is yours. Assalamu alaikum warahmatullahi wabarakatuh.
Alhamdulillahi wasalatu wassalamu ala rasuli allah wa ala alihi wa sahbihi ajma'in.
I was told I have about 30-35 minutes. I identified myself for this talk.
Focus and Audience
InshaAllah ta'ala, I'm going to try to keep my conversation focused to a college student audience. I don't want to cater this as a general talk, but I wanted to kind of focus it to a student audience, inshaAllah. On the subject matter of appreciating the Quran.
And I'm cognizant of the fact that there may even be some non-Muslims in the audience, and so I'll try to avoid Arabic terminology in this conversation. And at the same time, if I do use some Arabic terms, I'll try my best to translate those to make it easier to process. Okay.
The Challenge of Understanding the Quran
The Veiled Text
So, I want to start with a very straightforward phenomenon. And that is that the Quran, for most people, Muslim and non-Muslim, is a veiled text. What that means is it's very difficult to just pick up and read and process.
And the reason for that is, there are several reasons, and the primary reason for that is it's being introduced to most of the world, Muslim and non, in translation. Most Muslims do not have qualifications or training in classical Arabic, the original language of the Quran. And so either they're reading the translation of the Quran in Persian, or Urdu, or Somali, or even Chinese, Cantonese, English, French, German, etc.
The Problem of Translation
And like any literature, there's a lot lost in translation. There's quite a bit lost in translation. Especially older languages. Because older languages had something, what the Prophet called
Jawami' al-Kalim - the ability to encompass a lot of meanings in very few words. So even if you translate, for instance, one line for another line, like a line of Arabic to a line of English, there's a lot more nuance in the Arabic line that is completely lost. So you've got kind of a droplet of the meaning that was suggested in the Arabic text, and you've got very little of that communicated in the English text, or whatever other translated text.
Figurative Language and Context
There's an additional problem. And that is that in old languages, they had their own figures of speech. They had their own sort of... Things they said, they didn't mean them literally, they meant them figuratively.
And that's not just true of ancient languages, it's true of our languages also. For instance, in English, when you say to someone, that is extremely cool. That is so cool, that can't be taken literally.
Unless you live in Boston or something. But generally, when somebody says it's cool, it's nice. It's not to be taken literally.
And these are things that are dependent on context. So even though the English language has been around for a while, if you said that is cool to somebody a hundred years ago, they probably wouldn't understand you the same way. So language isn't just about translating a word from a dictionary, it also evolves in a context.
So the original context of the Quran is very particular. And a lot of times those figures of speech, that are in and of themselves very beautiful and very deep and very contextual, they get translated literally in our translations. And then we read them and we just scratch our heads and go, what's this talking about? What does this even mean? So this is probably, I would argue, the biggest problem in Quran education, or awareness even, or literary appreciation, for Muslims and for non-Muslims.
Accessing the Quran
Primary vs Secondary Access
It is, in fact, a veiled text. And to unveil this text, so now you say, well, translation doesn't suffice, what else can I do? What else can I study, or maybe access to, maybe try to understand this book better? Well, you've got two options before you, right? You've got, one option is become a student of classical Arabic,
which is probably not an option for most people. I mean, some very driven, motivated individuals, like myself ten, twelve years ago, I decided I want to learn this language and take it seriously, and Allah blessed me with opportunities that made that easy for me, but I can't say that that's going to happen for everybody.
And those opportunities aren't necessarily going to present themselves to you. So the primary access is probably not going to happen for most people. Primary access means you have accessed the language, you've mastered it, or you have a degree of proficiency in it, where when you read it, you kind of know what's going on.
Tafsir Literature
Well, the only other access then is secondary. Secondary means translation, whose limitations I just tried to present to you. But then there's an additional body of literature that seeks to help people understand the Quran.
That literature, that body of literature is called tafsir in Muslim discourse. The technical academic term is exegesis, right, text analysis. And so these books of tafsir are written in foreign languages also.
So in English you'll find some books of tafsir dedicated to explaining the contents of the Quran, contextualizing the ayat, the verses, the surahs. Surah is the term for chapter, but they're not the same, so I'll stick to the term surah. These units of the Quran and these statements of the Quran are explained in contextualized and detailed conversation, etc.
The Gap in English Literature
But personally myself, I'm still not satisfied with where we are in producing good heavy literature, accessible literature, and deep enough literature in the English language, which is probably the most universal language in the world today. I don't think we've done our job as Muslims in producing good enough literature on the Quran in the English language. That's my personal opinion at this point.
Literary Appreciation of the Quran
The Need for Literary Analysis
And one area that particularly hasn't even gotten attention in any language, even in Arabic much yet, is the genre of literary appreciation. So I'm going to spend the rest of the few minutes I have with you guys just to give you an idea of what does it mean to engage in a study of literary appreciation of the Quran, approaching the Quran as literature, just as literature. You're looking at this ancient text with no... forget your religious background or your philosophical inclinations, you're just looking at this text from the point of view of literature.
Of course the Muslim looks at it for spiritual guidance. The Muslim looks at it for the word of Allah, the divine word that connects to us, it makes us shed tears in prayer, etc. But for the rest of the world, at least we should have a direct... some way of them also connecting with this text in a meaningful way and kind of unveiling some of these things and removing some of these veils that are keeping people from a direct understanding of the text.
The Consequences of Not Producing This Literature
And so before I go on, one last tangent. And that is, what if we don't do this? What if we as Muslims, some of us at least, don't take up this task and don't produce this kind of genre, this kind of literature? Well then what you get is the kinds of quotes you see on CNN from the Quran or on Fox or whatever else, where a verse of the Quran is quoted. I personally, I live in Texas for the last couple of years.
And one of the things I do as a hobby is I listen to Christian talk radio. I really enjoy it. Especially as I travel in the Bible Belt, I travel to Louisiana, Arkansas, etc.
I just find a nice good old Christian talk radio station and listen to it. And a lot of times the conversation happens to be about Islam and how evil it is and how demonic it is and how evil the Quran is. And then they'll even quote verses from the Quran to show us how evil it is.
And those kinds of things are not just found on the radio now. There are YouTube videos about this stuff. There's blogs dedicated to it.
There's all this literature about how corrupted the book is and how evil its teachings are, etc. And I can argue, outside of the biases, a lot of the problem also is people feel like they read the translation of the text and they are ready to say, I know what's going on. I know exactly what's taking place here.
And they don't. They're so far from what's actually taking place in the text, it's laughable. Like I listen to that stuff and I laugh.
And then I cry. I cry because there's somebody listening to that stuff and is actually saying, yeah, that's what it says. That is in fact what it says.
Existing Resources
So instead of producing tafsir literature, because the tafsir literature is mostly written for Muslims. So it has a lot of Muslim terminology. So when a Muslim reads it, they might know what this means and that means.
When a non-Muslim reads that, they're not going to know what that's talking about. They're really not going to understand what that kind of literature is talking about. So there's some good efforts that have been made towards this end.
A handful that personally encourage me, so I'd like to at least introduce you to one of them. One of them is called Select Passages from the Qur'an by Professor Mir from Michigan State University originally.
Select Passages from the Qur'an.
It's a book dedicating itself to analysis of certain passages in the Quran from a literary point of view for a general audience. Not for a religious or a Muslim audience. For a general audience.
And that's important. Because at least it's a start. At least that gets us started in appreciating it somewhat.
A Practical Example: The Parable of Hearts and Stones
Introduction to Quranic Parables
But I don't want to talk entirely in this conversation with you guys in theory. I want to leave you towards the end with at least an example of what it means to appreciate the Quran in a literary way. You know in every old body of language or literature, there's something of parables.
And they have a lot of parables and examples and stories. The Quran is full of parables. It is absolutely full of parables.
And some of them are very... Just if you read them in translation, they're really confusing. So I'll share with you a parable from the Quran. Or maybe two if we have time.
And I'll try to stick to... As I recite the Arabic, I'll try to translate it into English so everybody can follow along.
The Parable of Hard Hearts (Quran 2:74)
Thumma qasat qulubukum min ba'di dhalika fahiya kal-hijarati aw ashaddu qaswatan
Your hearts became hard after that, so they are like stones or even harder in terms of stiffness.
Wa inna minal-hijarati lama yatafajjaru minhul-anhar
Even out of stones there are ones that burst open and rivers gush forth. So the first part was your hearts became hard like what? Just to see if you're awake. They became hard like what? Stone.
Even harder. The next discussion, same ayah, same verse. Even out of stones there are those that gush forth with water coming out.
Rivers come out.
"Wa inna minha lama yashshaqqaqu fayakhruju minhul-ma' Even out of stones there are those that crack open and water is found. So the first kind of rock burst open, rivers came out.
Entire waterfalls you can imagine. The other kind of rock, the verb used in Arabic (يَشْققُ - yashshaqqaqu) means something hits it and it cracks open and there's water inside. Like on the outside you wouldn't know there's water inside this rock.
Then something hit it and it cracked and when it cracked the water started trickling out deep inside this rock. Something totally unexpected. That's the second kind of rock.
And then it says
"Wa inna minha lama yahbitu min khashyatillah Even out of rock there is one, the kind of rock that just falls from the fear of Allah. From the fear of Allah. Rock falling is basically a thing like a landslide.
You can imagine just rocks trickling down the mountain. How many kinds of rocks were given in this parable? Three, right? Rocks that burst open, rocks that crack and water is found inside and the third one a rock that falls off of a cliff. And yet the entire discussion wasn't about rocks.
The discussion was what became hard? Hearts became hard. And then they became like rocks. Speaking of rocks there are three kinds of them.
Classical Arabic Poetry Example
Actually what we're learning here is according to the Qur'an's this bit of wisdom from the Qur'an it's not talking about three kinds of rocks. It's talking about three kinds of hearts. It's talking about three kinds of people.
Three kinds of spiritual tendencies. These things were very understandable to the original audience because they use this kind of imagery all the time. I want to hold off on explaining this parable a little bit.
I'll give you another parable. This is not from the Qur'an. This is from classical Arabic.
One of my favorites. There was this poet in ancient Arabia, pre-Islamic Arabia. Very famous poet.
People loved his poetry. And yet he was extremely poor. So people loved him but he doesn't have anything to show for it.
Basically. So one day he's reciting this poem at home about how generous he is. Which is kind of ironic.
You kind of have to be wealthy before you can be generous, right? So he's making poetry about his generosity and his wife tells him what are you doing? We don't even have food to eat. And you're making poetry about generosity? And he turns to her and he makes another poem to her. He just kind of on the fly recites a bit of poetry to her.
And he says, Heavy rain. Imagine this guy is in a fight with his wife. He turns to his wife and he says, Heavy rain doesn't get along with a house on top of a mountain.
What? I always thought you're crazy. Now I know you're crazy. Heavy rain doesn't get along with a house on top of a mountain.
Very famous piece of poetry. What he meant by that is something interesting. It's imagery.
Imagine a house on top of where? A mountain. And also imagine what's going on? It's raining really heavily. Okay.
Where does the water go? Does it flood the house or does it trickle to the bottom of the mountain? Does the water stay on top? It trickles to the bottom. He's saying, look, wealth comes from God. Like rain comes from the sky.
And people that are higher up in their spiritual level, in their ethical character, they're higher up, it's like they live on top of a mountain. And so when wealth does come, they keep giving it away. And so let it form the puddles on the bottom.
The people that are down there drained in wealth, they're lowly people. I'm way too high to get rich. But he says all of that by saying, look, heavy rain and house don't get along.
So they spoke in this kind of code, you know. And it's really fun to decipher the code, to figure it out. And then they have this thing with people who can figure it out, they call them 'arab.
You know, one of the meanings of 'arab, the word 'arab is depth. This guy is deep, he got it. And the one who didn't get it, they call him a'jam, he's impaired.
His mind isn't that sharp. So they spoke in these riddles.
Understanding the Three Types of Hearts
So let's go back to this parable for a minute.
Three kinds of hearts represents what? Represents what? Three kinds of? No, three kinds of rocks represent three kinds of? Hearts.
Okay. So there's a person who hears, you know, they've been thinking about God, a purpose in life.
Why am I on this earth? Where am I going to go after I'm dead? You know, why is there injustice in the world? They're asking themselves these deep philosophical questions. That is not most of us. But there are people like that in the world.
That ask themselves, genuinely ask themselves, not what's for dinner, but what am I doing here? What is truth? What is justice?
They ask themselves these deep philosophical questions. You call them geeks and weirdos. You know, history called them philosophers.
You might even have friends like that, that are really like nerdy. They're thinkers. They don't really like to go to the party.
They don't want to go hang out. You know. Every time you see them, they're reading a book.
Or they're just gazing into the stars. Just lost in thought. You know.
Those kinds of people, they're always lost in that kind of deeper thought. So when the solution to those problems is brought to them, and it clicks, is there any hesitation before they just gush out and say, yes, this is it. This is what I was looking for.
Immediately there's an excitement. Just like a rock, that what happens to it? Water just gushes out. Water, by the way, in the Qur'an, water is representative of purity.
Water represents purity. And water also represents faith. Water also represents faith.
So water inside the rock, is faith inside the heart. This person had a faith inside of them. They were looking for something to confirm that faith.
Revelation came, and it clicked with what was already inside of them. The rock just burst open. Okay.
Then there's another kind of person. This kind of person isn't exactly a philosopher. They're hyperactive.
They can't sit still too long. Maybe that type of person sitting in the audience right now, texting a friend or updating their Facebook status. I saw you.
No, I didn't. I'm just kidding. I'm kidding.
I had to call you out. If you felt called out, the joke's on you. Okay, so... They're hyperactive.
They constantly gotta do stuff. You might have a friend like that. Hey, what are you doing? What do you wanna do? Wanna go somewhere? Wanna get some pizza? Can I come over? You wanna come over? I gotta do something.
Jittery. Can't sit still. Busy in life.
These are not the kind of people who think about what is the purpose of life. Why create these heavens and this earth? Why does my soul beg for a deeper meaning? They don't ask themselves these questions. They ask themselves, when will the pizza get here?
Right? They're busy in the day-to-day of life.
That doesn't mean that they're not spiritual creatures, that they don't have a soul, that they don't have some water in their hearts. It's just harder to get to. It's harder to get to.
But you know what happens with people like that? A traumatic experience. A near-death experience. Sickness in the family.
Death in the family. Loss of a friend. Something really strong happens in their life and they're shaken and that rock finally cracks and what comes out? That faith that was always there.
And then if that matures, you allow it to mature and not fluctuate, and allow it to grow, then the third state, which is described as excellence, Ihsan is reached. Ihsan was described as by the Prophet,
That you should worship God as though you can see Him. And if you cannot see Him, then He sees you.
That's an interesting statement.
Worshipping God as though you can see Him. We can't see God. We can't see Allah.
But you know, I'll give you an example that's easier to understand. You guys, how many people here have jobs? Okay. Not all college students are useless.
Wow, that's pretty awesome. Okay. So if you have a job, you're sitting at your desk, you're doing work, and maybe Alt-Tab, and maybe Control-Tab, and a little bit of YouTube, and Control-Tab, a little bit of Facebook, Control-Tab, a little bit of something else.
But your boss walks by. Back to Excel. Then you know he took the elevator.
Well, Alt-Tab, back to YouTube again, or whatever. If you know the higher power is just watching, you can see Him. You can see Him, meaning He's close.
Your behavior changes or no? It does, doesn't it? There's this, you know, if you want to appreciate what fear of God means, you know, there's a guy, he doesn't care about traffic laws, or whatever. He blows by stop signs, but he sees the cop. And all of a sudden, a spiritual fear takes over, and he abides by the law, because that's taqwa for you, right? Fear of consequence.
It'll stop. If you see the authority, in front of you, there's going to be a different reaction. And it's not just out of fear, but out of respect.
Maybe you're talking among your friends, and you're speaking kind of inappropriately. Your mom walks into the room. Your teacher walks into the room.
Someone you truly respect walks into the room. You know, when we are around people that we respect a lot, we watch ourselves more. We don't just say anything that comes in our mouth.
Our behavior changes. Ihsan is when you realize God is constantly watching. And not just out of fear, but out of respect, out of love, out of consideration, out of appreciation.
I'm going to watch myself.
To be in that state all the time is pretty amazing. That would be called excellence.
The highest state of faith.
Connecting the Parable to the Three States
Now let's come back. A person who's just starting out may not have tasted the sweetness of faith yet.
Just like a rock that hasn't experienced what yet? Water coming out. So the rock that had the most water is in a state of? A heart in a state of? Ihsan. The rock that has a little bit of water at least is in a state of? Iman.
And at least you should have what? Islam. And in Surah Al-Hujurat, in the 49th Surah, what does Allah say?
Listen to this. It's beautiful.
He says the Bedouins claim, some people became Muslim, they claim, we have faith. We have faith in our hearts.
You don't believe.
You don't have faith yet.
You just accepted the faith. You just started out.
And Iman, that sweetness of faith, hasn't yet entered your hearts. That water hasn't yet entered your rocks. That's the third state.
That's why the third one doesn't mention water. It hasn't happened yet. It's beautiful.
The Context of the Parable
The parable is beautiful. And interestingly enough, towards the conclusion of this parable, this parable belongs to the second Surah, Al-Baqarah. And the first half of this Surah, this chapter of the Quran, is a discussion with some people from the children of Israel, the Israelites, that were living in the city of Medina.
There were some Israelites that were living in Medina. And this is a conversation between the Muslims and their first interaction with what the Quran calls the people of the book, Jews and Christians. And specifically this conversation was with Jews.
And in Arabic rhetoric, you study that when you give an example, because God here is giving an example, when you give an example, it's important that the example be relevant to your audience. And we learn in our tradition, in Muslim tradition, this particular example was in the midst of a conversation happening with the Israelites. Why is it important to mention that? Because the Israelites in their experience have a beautiful story of water coming out of a rock.
Moses strikes the staff. Water comes out. That's mentioned in the second Surah.
It's easy to visualize and easy to think about because it's something that's fresh in the mind of those who belong to the faith who have experience with that revelation. So even the parables that are given, they're specific to an audience. They take into consideration who's being spoken to.
The Challenge of Accessing Deep Literature
It's a beautiful thing. All of this stuff, unfortunately, is not easily accessible in English literature. What I just told you, I read in Arabic books, that were written maybe 800 years ago.
That even an average, you know, Arabic speaking student, if he tried to read those, he would just say, I don't know what he's talking about. It takes a while to decode that stuff. But I think it's really, really high time that we start producing this kind of literature that makes Quranic studies more accessible to people.
I really think it's high time. And I'm sad that it hasn't happened yet, or not to the level that I think it should happen. But there are some good efforts that have taken place that I really do appreciate.
Translation Recommendation
If you're looking for... I know it's going to come up in QA, because my time is done. If you're looking for a translation of the Quran, it's very hard for me to recommend translations, because of what I started with. Despite that, if I was to recommend a translation of the Quran at gunpoint, I would have to recommend the Oxford University Press translation of the Quran by Professor Abdel Haleem.
A-B-D-E-L H-A-L-E-E-M Published by Oxford University Press. For those of you who don't know who Professor Abdel Haleem is, he's the one who mentored the PhD paper for Professor Tariq Ramadan. And he's written several papers on Quranic literature.
He's also published a translation among the translations I've read. I find his probably closest to the text. And I had the honor of meeting him a few weeks ago in London.
I went to his house. Alhamdulillah, I was really pleased to get a chance to meet him. He's about 90 years old.
He's been studying the Quran for 70 of those 90 years. And he said the craziest thing to me. I was so depressed after he said it.
So I'm sitting there because I had these questions I wanted to ask him in my own studies of the Quran. And the first thing he says to me, he goes, you know, after all these years, I think I'm finally beginning to understand the Quran. I'm like, take it back.
Please don't say that. You know, I mean, the man studied at Al-Azhar. He graduated, you know, in Benares, in Arabic rhetoric, in classical Arabic studies, in Quranic studies.
He's been doing research in the Quran for 7 decades. And then he said, I think I'm beginning to get it somewhat.
Another Example: The Drinks of Paradise
Surah Al-Mursalat (77)
This is, I believe, surah number 77.
The 77th surah of the Quran. It mentions some of the beauties of paradise, of heaven. And it talks about drinks 3 times.
This particular passage, it talks about drink 3 times. Progressively. It talks about drink, then there's some other stuff, then it talks about drinks in paradise again, then it talks about some other stuff, then it talks about drinks again a third time.
I want to set this scene for you because I want you to appreciate what's happening in this beautiful, beautiful surah. You guys ever go to a barbecue? A get-together in somebody's backyard? There's a little, you know, one of those Costco tables. You got the plastic cups from Walmart.
You got the, you know, brandless soda. And you basically go help yourself. Right? You go grab yourself a cup.
Everybody's having a good time, they're drinking or whatever. It's not like they've got those expensive champagne cups and like exotic. It's a barbecue.
You know, it's plastic bottles, plastic cups, paper plates. That's how we do. Right? It's simple.
The First Level: Self-Service
One of the first discussions in this surah,
The righteous, no doubt about it, they're going to be drinking out of cups. They're just going to go in and they're just going to grab cups and, hey, help yourself. Self-service.
Okay, that's one scene. Now, that's a barbecue.
The Second Level: Elite Service
Let me tell you, have you ever been invited to like a really fancy wedding or reception or one of those fancy halls? You know, when they have those, you know, nicely covered tables and vases on every table and glasses placed upside down and guys dressed like penguins coming and filling a drink.
All that other stuff. Exotic setting, isn't it? In this time, you have to go and help yourself for a drink or it's served to you. It's a more elite setting and part of that is you don't even have to get up.
The guy comes and fills it up. Sir, would you like some more? Ma'am, would you like some more? You just keep pouring it in. By the way, cups already placed or they come later? The cups already there or placed later? They're already placed.
Quran says,
Cups already placed. 1400-1500 years ago. We still have that, huh? But anyhow, few verses later.
They will be given to drink with Tasnim. A few verses ago, the beginning service was like a barbecue. You go and get a drink.
Now what's happening? You are being given to drink. The passive form is used, suggesting you don't even have to get it yourself.
Your cup is filled for you.
Elite service. That's the second time drinks are mentioned in this surah. How many times did I say drinks are mentioned in this surah? How much better can it get? It's pretty good already.
The Third Level: Divine Service
The third time around,
Their Master, their Lord, God, will serve them a drink, a purified drink. Allah Himself will pour the drink.
He will give them to drink.
So when somebody asks me, what do you get in paradise? I say, drinks. Allah takes something so simple, a drink, and He makes it something so spiritually rewarding. I'm gonna be drinking from Allah Himself.
Allah will offer me the drink Himself. Drinks are enough. Drinks are enough of a motivation.
This is one of the powers of the Quran. It takes things that are all around us, that you would take for granted, and just makes them so magnificent. You don't look at them the same way again.
You don't look at them the same way.
Conclusion
I could talk about this stuff forever, but I won't, thankfully. So inshallah, I'll stop here.
And if anybody has any questions, if I can entertain them, if I'm qualified to, I will. If I'm not, hopefully I can point you to a resource that can. I can go on with questions, right? Okay, cool.
Q&A Session
Question About Poetry and Classical Arabic
Any questions? Not all at once? Yes? I really enjoyed the short piece you shared with us. I was wondering, it seems like that would be good practice to start with poetry, to try to get a good grasp of how Arabic works. I have a recommendation for that.
A lot of our work's been done for us. Classical poetry was scattered. It was all over the place.
And a lot of it just had to do with just any subject at all. A lot of it's about, I can't kick the habit, he's addicted to alcohol, another guy lost his girl, and he's writing like 20 lines of poetry just about that or whatever. It's very scattered poetry, subject-wise.
But a really great resource on a collection of classical poetry and Arabic idioms and expressions, there's two. One of them, I can think of the name off the top of my head, it's called Verbal Idioms of the Qur'an. Verbal Idioms of the Qur'an by Mir.
It's an academic book. It's boring. It's going to be difficult for just lay people to read because a lot of it's in transliteration.
But it's a fantastic resource, probably one of the best I've ever seen, on collecting classical poetry that is directly tied to certain verses of the Qur'an. Like we'll find the same expression used in poetry and the same ones being used in the Qur'an, so it's familiar to the Arabs. So he collected about 430 such cases in this book.
So it's a fantastic resource on that subject. Other questions? Really? Going once? Going twice? Okay.
Final Announcement
Thank you so much for listening attentively and not having any questions.
Can I make a quick announcement before I go on? Tomorrow, from about 10 to 3, at the ISB, the Islamic Society of Baltimore, some of you might know where that is, I think. I'm going to be teaching a class on one surah, one chapter of the Qur'an, Surah Ar-Rahman. The 55th surah.
And it's basically a picture presentation. I'm trying to make the contents of it easier to understand. And I'm going to try to present it in language that Muslims and non-Muslims, even kids, can hopefully process the stuff.
So if you have the time, inshallah, I'd like to welcome you to come at the ISB tomorrow from 10 o'clock to 3 o'clock. Thank you so much for listening.
As-salamu alaykum.