Hi, my name is Michael Morris, I'm the superintendent of the Amherst Palms Regional School District, and welcome to a special summer edition of When Doing to Arps. We typically don't have interviews or videos in the summer, but this summer we have an exciting new person in our organization that we want to welcome both to the district but also to the larger community. So I'd like to welcome Gene Jones, who's the principal of Amherst Regional High School. It started a couple of weeks ago, we're filming this in mid-July, and I want to really thank you for coming on board. We've been thrilled to have you, and I appreciate it to you coming even a little early to meet the outgoing eighth graders at their graduation the last day of school on June 14th, even though you weren't yet moved to the area. Appreciate that, and it's been great working with you so far, and I know the community has a lot of interest and is interested in connecting with you, understanding and supporting your role at the high school. So welcome. Well thank you Dr. Morris. I'm very excited to be here. This has been a great experience so far, and the community here in Amherst, which I already knew, would be very welcoming, has really extended themselves to my wife and I, and we are very excited to be here. Great. Thank you. Well for me in the community, please share, I think I've gotten to know you a little more than the rest of the community today, but please tell me a bit about yourself and your experiences as an educator prior to coming to Amherst. Well I have over 25 years of experience, mostly in Virginia. I started my career in Norfolk, Virginia, where I grew up and was raised and of course educating the schools there, the Catholic schools there, but I've also been an administrator as principal in Philadelphia, also Syracuse, and other school districts within Santa Virginia. I started as a social studies teacher, moved up to the ranks as a dean, assistant principal, executive director of high schools, but most of my career has been in the building as a high school principal, where I really find my most enjoyment in working with kids, working with parents, and of course our students. So talk to me a little bit about being a high school principal in particular, since that's your greatest area of background. What parts of being a high school principal do you enjoy? What about that age group that you really enjoy working with? Well that group is very interesting because you have students who are transitioning from middle school, coming in as ninth graders, and then within that four-year period you see students mature, you see them grow, you see them make various choices socially as well as athletically in terms of instruction, and you really feel as though that you're on that platform for their post-secondary lives, whether it be college, career, world of work, but you really get to see students grow, and that's the most fun part, and of course helping students in facilitating that growth so that when they become young adults they can always say that these years were their best years. Yeah, that's very inspiring to hear. The other way I went to elementary in my background, experience, and for similar reasons, and that's one of the nice things about being part of a K-12 school system, in our case systems, is that you really get to see the growth, and one of the neat things for me is starting that age out of it, but some of the students who were my students when I was principal at Crocker Farmer Elementary School, walk across the stage and talk about growth, right? Absolutely. When I saw them they're 12 years old, and you know for the most part they walk across the stage at 18, and I can definitely identify with how exciting it is to see that kind of self-actualization and self-realization that happens at the high school level. Absolutely. Yeah. So tell me, what interested you in coming to Amherst? You know, I know you talked about your background from being in other states, working in other states primarily in Virginia. What was it about Massachusetts and then Amherst specifically that made this a job you wanted to apply for? Well, I went to Boston University for my undergraduate studies, so I was familiar with the state of Massachusetts. However, when I started posting, I was talking with some friends of mine as well as some people I was working with in some consultation areas, and I went online immediately and saw all the good things that are going on here in Amherst, and I said, this is a place that I would like to be. The community, the schools such as UMass, Amherst College, Holyoke, as well as Hampshire College are all here, Smith, and you see a great consortium of resources that you have here, and then just looking at the high school and all the great things that are going on there. I said, well, I would like to be a part of that team and also help facilitate and lead what's already going well, enhance that, and move forward. Yeah, that's great. How have you enjoyed, you know, being in the area for the last couple weeks so far? Because it's not just a job change, it's also a life change for you in terms of where you're living. It's been super. My wife and I have been able to get around the surrounding area as well as here in the Amherst community. I drove over to Boston, they're a little reminiscing for my college days. That was kind of neat, we've been there twice. I had some good seafood there, because we're from in the Taiwan area where seafood is huge. So we were comparing seafood so far, I think, Massachusetts, New England, I think have southern Virginia a little beat right now. Wow, that's a surprise. Coming from connoisseurs, we can definitely say that. Also, just getting to meet people here, just getting to know the community, it's just really been a great transition. One that is a huge one coming from our years in the South, but definitely it's been very smooth and very easy. Great. Have you been able to meet some of the faculty and staff that are generally not in in the summer, although some are for different projects? Have you been able to meet the administrative team and some of the faculty and staff and perhaps even some families or students so far? Yes. As a matter of fact, I want to say to the administrative team that was there last year, a big thank you, because there's no question that they held everything together. They kept everything moving. Dr. Grimaki, Mr. Tlaib. Sadiq. I'm learning all my things. You're learning a lot. Of course, the deans and so forth, they've all been super and been very helpful to office staff, making that transition, helping me as we prepare for the opening of school this year, really looking forward to working with them. Teachers have come in, some community members have stopped by and setting up meetings as I go through my entry plan. A lot of things that I wanted to do have already occurred. Some of it's just been kind of natural, but of course there'll be other things that I've planned within that 90 days that working with the community and meeting other people, groups so that we can really hit the ground running and mesh very well. On that topic, what are some of your goals for the start of the school year, which is hard because it feels like we're in the beginning of summer, but really we're about six, seven weeks out from this taping for when our students return and our staff and faculty return a little before that. What are some of the goals that you have to start the year off with in a positive way? Well, I think one is really developing those relationships with our staff and with our students and with our parents. Being visible, that's key. And getting into classrooms every day. My goal is to be in a series of classes throughout the day throughout different departments, having the teachers see me, the course meeting the students, and seeing the flow of instruction at Amherst. One of the things that I'm very curious to see is how do students grow and how do they learn? And how can we continue to enhance that and prove upon it as needed, but really to see how well students are working. One of the things that stood out, both in your comment there, but also as I recall the interview process this spring, was your real commitment to high quality instruction for all students. Can you talk a little bit about that? Where did that come from? Is that part of why you became an educator in the first place as a social studies teacher? But it's come through every time we have conversations where I've heard you talk to others. That real laser focus on high quality instruction. I'd love to hear you talk a little bit about that. Thank you. I was very fortunate to be mentored by educators who had put a high price on instructional leadership.   Yes, that's my position, but I'm also an educator. I always have been. I'm always a teacher at heart. So that, I was very lucky to learn from some really good people in my formative years at Norfolk. My principal mentors that I had over the years who put a high price on protecting instruction and instructional leadership and what to look for in a classroom and making sure that students had equitable opportunities during their instructional time that they could improve. So it's just been ingrained in me from the time I began to now and I just continue to use that and also I learned different learning strategies and different ways of looking at data so that we can see how students improve and grow. Yeah. So talk a little about that. What does a high quality classroom look like?  That is outstanding. What does that look like? Well, you want to see a high level of student engagement. You want to see where the teacher is not just talking to the kids but acting more as a facilitator where you see students working together in groups in particular 21st century education. It's more grouping and working together and not so much individually. Also incorporating the use of technology. Of course here I know that students will have access to Chromebooks. So it's more of a blended learning approach where you see different modalities of teaching of students working together and also being innovative with students who are English language learners, students with special needs and seeing how we incorporate all of that into a classroom where you see an engaged learner. When I come into a classroom and if I walk in and I see a student working together in a group or maybe a small individual project if I can ask them, was it that you're learning? How do you know if you're doing good work? What type of work are you doing? And when a student can articulate that and can tell you in terms of how they're doing good work well that is feedback from the teacher. When they can articulate exactly what they're doing and the reason why they're doing it, that's because they've been engaged and it's relevant to maybe some real world applications. And that's what it's all about. So we see that in the classroom and you see that the standards are being met within the curriculum and you can see that planning has been done and the level of gradual release of the I do, we do, you do model where you see less of I do of the teacher but more of you and we do of teacher and student working together and engagement and you hear that what I call good classroom noise because you hear the excitement going on and you can hear students talking and having an accountable talk with each other then you know you've seen a great lesson and those students can come out and tell you I've learned this today and I may not have done it when I first walked in but as I walk out I do something a little bit more than I did a day before. Thank you very much. That's the classrooms we want to have. I was worried when the pin drop classrooms unless it's MCAST time learning has to be that active experience so I appreciate that. So you've spoken so positively about being in classrooms and that you have to manage them, you know, there's managerial parts of the job. So what motivates you, what motivated you originally and continues to take on the challenging environment of running dynamic, you know, reasonably large sized high schools I know both in your past experience ours isn't so large but that, you know, one of the things that I always find is when you drive by the high school early in the morning there's cars there. When you drive by late at night there's still cars there. There's so many activities going on at all hours whether it's dramatic activities, the arts, music alternative learning experiences that we have in our schools as well as early birds who get there you know quite a bit before the students start. So, you know, I don't want to make it, it's not an impossible job but it's a challenging job to be managing you know such a complex dynamic environment. So for you, what's the motivation, where does it come from because it's really challenging work? It's a passion. It's a passion that you have to work with students and see them grow and it's also that challenge of taking what needs to be done and looking at your strengths and accentuating on them and taking your challenges and saying okay, what is it that we can do to make this better? And how can we make it better for all of our students? And that challenge is what drives me every day. When I come into work I can't wait to get there because I can't wait to see what's going to happen good today and even if it's a challenge how we will adapt and overcome on that challenge and move forward. And then at the end of the day you sit back and say we got it done. And then you see a student who is really excited when they leave and they come up to you and say Mr. Jones, I had a good day today. That's the price in right there. Everything else is relative. So that's what we try to do every day is make ourselves better.  A school like Amherst Regional High School can become what I consider a great school but even greater than we could be one of the top schools in the nation. Thank you. Do you remember much of your high school experience and having that same feeling that you describe in the part of students? I'm just wondering if some of that comes from your own experience as a student? It does. I was very fortunate to go to a school about the same population number as Amherst. I had some great teachers. Some who became my mentors when I became an educator. Really one was instrumental in me getting my first job. He called me in Boston and said, Gene, we got an opening here. Do you want to come for the interview? I said yes. The next thing I know, I had a job because he said I see something in you that you can work with kids and you have that energy. Relationships that were built over the years. Friendships. And just the experiences of really kind of coming out of the shell because I could be, when I was younger, kind of a little bit quiet. And then all of a sudden I said, I want to run for student government. And when I won, I said, oh boy. I won. But it was doing those activities of being involved in a key club, of course playing athletics, ran track, and of course played basketball. And because of that, I met a lot of good friends over the years who are still my friends to this day. And I feel the same way, I think back to my entry into becoming an educator and certainly had some experience working with children before becoming more formally an educator. But I think back about my high school experience and as you noted, I was also played athletics and I was involved in other extracurricular activities and I think that's what's so dynamic about the high school is it's not, it happens between 7.45 and a bit after 2 o'clock in terms of what happens in the classrooms, but the high school experience is much broader than that for our students and the ability to create a community that understands all those different features and all the opportunities and then can take advantage and have access to all those opportunities that our high schools offer. It's both inspiring and can be daunting, you know. Yes, you can. For our students as well entering that environment because there's so much potential and they are adolescents and we want to make sure they feel supported to be able to take those risks that we want them to take. So thank you for sharing that. What are some of your hobbies and interests away from work? I know you work, you know, quite a number of hours, but what's something interesting in the community that you might not know about you in terms of your interests, not during the work day? Well, a huge bike enthusiast. I like to ride my bike and my wife kind of gets on me and I don't ride on trails, I ride the street. I've been doing that for a number of years.  Hopefully once everything gets sold here at least three times a week. Also, we both love going to jazz concerts and particularly outdoor jazz concerts in December. And I like doing little projects around the house. I've been so far doing several projects around the house with our new home here. But pretty much being with family, traveling as we can. But those are some of the things that we like, but I would say definitely bike riding. My wife says, okay, he's on that bike again. I know he's going somewhere. And of course, going out to the jazz concerts and we try to get to several during the summer and we found some venues here in the area that we're going to try out. That's great. And if people want to get in touch with you, they're watching this and they're saying, hey, I've either something about the school or I know this jazz concert that I might like, right? Absolutely. What would be the best way for them to get in touch with you? You can, of course, email me. Call the main office and my secretary will be able to make a meeting schedule. And of course right now, I'm there every day. So please feel free to drop in. If you want to come in and just say hi or you want to schedule a meeting to maybe talk more in depth about something and tell me about all the great things that are going on here at Amherst. At the same time, share my ideas. And then working together, we can really have a great community, a great school at Amherst Regional High School. Thank you. And your email address, if I'm not correct, is jonesgatrps.org. Well done. Well done already. Well, I know your inbox has not been shy, let's say. But absolutely, no, that's great. Anything else you'd like to share with the greater Amherst community of maybe watching this? Well, I'd just like to say I'm excited to be here. Can't wait to get started. Can't wait to meet people as the school starts. And on day one, in successive days afterwards, if you see this tall guy staying in front of school, greeting students, it's me. Even in wintertime, I have my winter coat on with my cup of coffee saying, come on in. We won't tell you about winter yet. Well, I can imagine. I knew it was kind of cold. It brings back your Boston days. Exactly, exactly. Well, we're thrilled to have you. Appreciate you coming on this show today and appreciate all the work you're doing hitting the ground running over at the high school. So thank you. Thank you. And thanks to you, the viewers, for coming to watch our episode. We'll be back in the fall with our more regular series. We hope you have a wonderful summer. Thank you.


So the topic today is, is Jesus peace be upon him, God? This is a very big topic, obviously. Is there support for the Christian belief in the Bible even, if he's God? The Qur'an is very clear about this issue, as you know. The Qur'an is unambiguous in its assessment of Christian doctrine. In Surah number 5, ayah number 17, the Qur'an tells us, that it is a statement of those who disbelieve, it is a statement of those who blaspheme, who say that Allah SWT, that God glorified and exalted His He, is the Messiah, is Isa AS. And maybe a lot of people don't know this, a lot of Christians were not familiar or whatever, atheists or agnostic or Jews don't know this, but Muslims believe that Jesus is the Messiah, right? He's al-Masih. Now that doesn't mean what it means in Christianity, and we can maybe talk about that as well, maybe in future shows, but that's also an important topic related to Islamic Christology. But the point of today is, what does the Bible say about the divinity of the so-called divinity of Jesus the Messiah? So the Qur'an is clear that Jesus is not God. Okay, Jesus is not divine in any way. No human being is divine. Muslims don't believe in the incarnation of the Logos or the Son of God. Muslims don't believe that God essentially killed himself for the sins of humanity. All of these things are absolutely repudiated in the Qur'an. No human being is God, no prophet. It's not just Isa AS. The Prophet Ibrahim AS is not God, he's a servant of God. The Prophet Nuh AS, the Prophet Musa AS, the Prophet Muhammad SWT is a servant of God. Now he's the greatest creation, the Prophet SWT is the greatest of creation, but he's still created, he's from the Machluqat. Okay, but Allah SWT is the Khalif, he is the Creator. Okay, and the Creator does not come and dwell within his creation. Okay, so that has to be made very, very clear. When we say, there is no deity, there's nothing worthy of worship except Allah SWT. Then who is Allah SWT? He is the God of Isa AS. Okay, so in the Qur'an Isa AS is quoted as saying, Inna Allahu Rabbi Wa Rabbun Fa'budu, Haada Surat al-Mustaqeen. Right? Indeed Allah, which is, you know, Allah is the Arabic name for God. Okay? And Arabic is a Semitic language. All of the Semitic languages, the word for God in all of the Semitic languages is some variation of Al Alif Lam or Alif Lamid. It's like in the Hebrew Bible, you find A'il or Elohim, right? In Aramaic you find Allah, in Arabic you find Ilah, you find Allah, right? So this is the name of God in Arabic. This is the God of Abraham. So Isa AS according to the Qur'an says, Indeed Allah is my Lord and your Lord, worship him. This is the straight path. Okay? And of course the Qur'an says, Say he is God, the one and only. Okay, he is Ahad. So this is very important too that God is one, right? And the Qur'an here is confirming because the Qur'an says that it's a Musaddik to some degree. The Qur'an is confirming primarily the theology of the Torah of Musa AS. So the Ahkam can change over time because the Ahkam have to they have to sort of be updated according to the society as it were, right? So it's a progressive revelation in that sense. But theology cannot change because theology is based on God and God is immutable. Allah cannot change, right? Allah is the same. Allah is pre-eternal and eternal. Okay? So what you might have is sort of a sharper or more refined way of speaking about God but God cannot fundamentally change only our understandings of God, of God changes. So in the Torah then, in Deuteronomy chapter 6 verse 4, right? What do we find? We find the famous Shema. Shema Israel Adonai Eloheinu Adonai Ehad, Hero Israel. The Lord our God, the Lord is Ehad. And the word in Hebrew in Deuteronomy, right? The fifth book of the Torah as it exists today, that word is Ehad. And Ehad means one. Okay? Now interestingly, in the Gospel of Mark, according to Mark, he actually quotes the Shema, Hero Israel. The Lord our God, the Lord is one. Okay? So if, if, if Jesus peace be upon him, if Jesus was sent by God essentially himself to teach the Trinity, then why is he quoting the Shema here? Without any type of caveat. Without, you know, God is one. Okay. But he's also three. There's nothing like that from him. He stops. God is one. And then what does he do? He keeps quoting Deuteronomy. And you shall love the Lord thy God with thy heart, soul and strength. The love your neighbor is yourself. He's quoting the Torah. The Quran says that Isa alaihi salam said, Musad di qalima bayna yadaya mina Torah. That Isa alaihi salam, he's confirming the theological aspect of the Torah. If he was sent by God, again, essentially sent by himself, right? That's the Trinity. That the father is a different person, but it is the essential saying being as if he was sent here by his father to teach the Trinity, then why is he not teaching the Trinity? Why isn't he teaching that he's going to die for the sins of humanity? These ideas, now Christians will sort of point to certain things in the gospel.  But this doesn't make sense historically. Okay. So we have to be discerning when it comes to the four Gospels from a historical standpoint. If you ask Christians, where does Jesus claim to be God in the four Gospels? It's nowhere clear, first of all. I want to make that very clear. Nowhere in any gospel, Matthew, Mark, Luke, and John, or John, does Isa alaihi salam, according to these books, ever claim to be God in a very clear, unambiguous way. Okay. But Christians, they still point to certain things and say, oh, he's claiming to be, but where are these things? Nine times out of 10, they're in the gospel of John. Right. The fourth gospel, the gospel of John, according to consensus of historians was written around 90 of the common era by an anonymous person. And, you know, in the gospel of John, Jesus says, for example, the father and I are one. Now, there's a way of understanding that statement from a unitarian way, but Christians say, no, no, here he's claiming to be God. The father and I are one. So this is a divine claim, according to the Christians. Right. Okay. Let's humor the Christians. Okay. He's claiming to be God here. Jesus is claiming to be God in John 1030. The father and I are one. The gospel of John was written in 90 or 95, maybe 100 of the common era, but Matthew, Mark, and Luke, all Christians agree. Matthew, Mark, and Luke was written before John. So Matthew, who's supposed to be a disciple of Jesus, and Mark, who's supposed to be a student of Peter, who's a disciple of Jesus, and Luke, who's supposed to be Paul's traveling buddy. Right. Why didn't they record this statement? John 1030, the father and I are one. If Jesus is walking around claiming to be God, and John, you know, is the only one that picks these claims up, why didn't Matthew record that statement? Luke says at the beginning of his gospel that he has a perfect understanding of Jesus. This is what he says. Read the beginning of Luke's gospel. It's called the preamble. Right. He says having perfect understanding of these things. I decided to write an orderly account to you. Oh, your excellency Theophilus. See, the gospel of Luke is actually a letter that he's writing to some man named Theophilus. And he claims to have a perfect understanding. Yet Luke, 100% of these divine claims that Jesus makes in John's gospel, Luke does not record. So what does that tell you? Neither does Matthew or Mark. So what does that tell you? Either Matthew, Mark and Luke heard Jesus, heard that Jesus had made these statements. They heard that Jesus had made these statements, but they rejected them. Okay. Or they knew that Jesus made these statements, but for some reason they didn't record them, which makes them terrible recorders. If you want to convince someone that a man was God and he's making divine claims, but you don't record them, then what are you doing? How can you have a perfect understanding? Are these inspired words of God? That's horrible journalism. Okay. So this is what the Quran is doing then, just to wrap up the opening comments here, is that the Quran is restoring the true theology. So you have Jewish theology, which believes in the Tawheed of God. Now Judaism obviously has some problems, but they got their essential theology correct. God is one, right? The Christians come along and they give sort of lip service to the oneness of God that they say there's a trinity. So then the Quran is revealed to restore the true theology. And God is Ahad, So the Quran here is confirming what? Deuteronomy 6-4 and Mark 12-29. But then the Quran continues, So the Quran is clarifying, right? God did not beget, nor was he begotten, right? God did not generate another person who is essentially equal to him, nor was he generated from another person essentially equal to him. So this verse, this short surah of four ayat, called Ikhlas in the Quran, so that's a Tawheed. It's called Al-Assas. There's different names of this surah. The Prophet sallallahu alayhi wa sallam, he said, He called it Qulhu al-Bahu Ahad. This surah in four verses confirms Jewish theology, the Tawheed of God, and repudiates the trinity, this divine sonship idea. Thank you very much, Dr. Bisiar, for giving me good advice, as well as telling me the whole story. Most of you, Alhamdulillah, are listening to the English. First of all, from the perspective of the Quran, as well as from what they said, the Quran clarifies that the Prophet sallallahu alayhi wa sallam is a messiah. He is a messiah who has been created and the service that I offer to you is never a Quran that clarifies God even in different ways, when you don't recite it, it's better. Because I don't think any Muslim would accept that Jesus came because of our great sacrifice that the people's sins would be forgiven. Because God is fair. God doesn't have the intention to sacrifice a person and come to the people's sins to be forgiven. Everyone has their own actions. This was the case. From the perspective of Torah, as well as the way Dr. Bisiar said, God tells me that God is not human, and God doesn't tell lies. This is also in education, in the number of people, in the service that I offer to you. That the first time, the second time, the second time, the Prophet sallallahu alayhi wa sallam is not human. God doesn't tell lies. God doesn't waste his thoughts. If God tells me that I am one, the people don't tell me that I am two. This is the truth. After the case that I offer to you in Anaji, I would like to say that Dr. Bisiar said that I never say that I am God or that I am not. But if some Christians say that in the place of my presence I am one, I am one. This is my path. This is my path to God. As we know, Dr. Bisiar in Surah Nisa, Ayah 8, in the Holy Quran, for the first time, for the first time, I would like to say that I am not the one who is one. This is not the truth that God has not done with God. That is an idea that is passed on. And this is an important issue. But it's very interesting that you said that in the Prophet sallallahu alayhi wa sallam I am one. There are 6 signs when Issa goes to the audience and says that I am one. I am with you. I am with you. So I will be with you. God willing, you will be with me. I will be with you. It is very interesting to see that when you say that I am with God, it is not a matter of God. It is a chapter chapter 3 chapter 28 in Margo. The Prophet Jesus said that every sin that a person has to suffer is a sin. Every sin that a person has to suffer is a sin. Even if you do not accept me. If you do not accept me, we will talk. But do not respect the spirit of God. Because if you respect the spirit of God, then God will not forgive you. We see that if we talk about God here, God will forgive us. We see that there is no possibility for us to be a sin. Because if we were a sin, God will forgive us. God will forgive us. But the spirit of God will not forgive us. We see that in this book there are many, many verses. There are many chapters that say that all these things that are mentioned in these days, are not real. Unfortunately, it has become very different and it is very important for us to serve it. Now, as you know, the last chapter of Mark has been published. Or in the past years, in the past years, in the books, but if we talk about the Qur'an, we see that the Qur'an is not the Qur'an that was written in the last chapter. It is not the Qur'an that was written in the last chapter. But if you know about it, many of the Qur'an authors have written it. There were no people who were different and they should have written it in the past. I would like to remind you that you will find in the past that what they have written in the past is not written in the past. Even with the fact that the Qur'an does not have a point. Without a point, they should have written it in the past. In any case, as I said, we will just talk about it. You can watch our phone on the white TV. If you have any questions, you can comment on it. You have 510, 736, 7976, 0976. If you have any questions, I would like to say that there were no other questions in the last chapter of the Qur'an that you have written in the last chapter. But I would like to say that we have these suggestions. For some people, the Qur'an says that in the past it was written in the past in the past. For example, the Qur'an says that in the past, the Qur'an was called Torah, Angel and Qur'an. Then they say that if the Torah is written in the past in the past, why are some of them changed? If God does not allow the Qur'an to be written in the past. This is also a question that the Qaharan and the Islamists say that it is a policy. Because none of the things that Jesus said in these books are just a policy. Why do you think that it is a policy that does not have the ability to do anything? You eat, you go, you do everything, God is great. If you say that God is alive in the spirit of Salim, it is a little bit of a comfort for the majority of Christians in terms of policies, they are policies in Islam. If you give me a summary of the Qur'an in the past, I will read it. We are here to serve our community. We are here to serve you. If you are Muslim, if you are Christian, if you are atheist, whatever you are, if you have questions about what we are talking about today, please call us<PHONE_NUMBER> What is very interesting is a lot of times Christians just assume that what is written in the four Gospels are the words of Jesus. It is just an assumption that they make. We have to ask the question from who wrote these four Gospels. In the Gospels it says that Jesus would go to a certain place and he would teach the Gospel. He would teach the Inju. What is he teaching? Does he have Matthew, Mark, Luke and John with him when he is teaching the Gospel? No. Those things were written after. You are reading this in Matthew that Jesus would go somewhere and teach the Gospel. He certainly does not have the Gospel of Matthew with him. Nobody believes that he had Matthew, Mark, Luke and John with him. What is he actually teaching? He is teaching the actual message that he is receiving from Allah SWT. So C.S. Lewis had this interesting way of with the Christian philosopher this interesting way of dealing with or trying to convert people. He would say, look, Jesus was either a liar, the Lord or a lunatic. Because he is taking it as fact that whatever the New Testament says is accurate. Whatever the Gospels say Jesus said is accurate. That is his premise. So in the Gospels Jesus is claiming to be God according to C.S. Lewis. He wants to pigeon hold us into a corner and say, look, this is what Jesus said. He claimed to be God. So is he lying? Is he a liar? Okay.   We got it. We got it. Okay. I don't understand. What does the Quran and Muslim theologians and exegers have to say refuting this point? That is my question. All right. Thank you very much. We are going to answer you very soon, inshallah. Very, very good question. Very educated question. I like this question. And I will explain the terminology that was used by the caller inshallah. But just to go back to what I was saying before is that Christians like C.S. Lewis they assume that the four Gospels accurately record the words of the historical Jesus and that Jesus actually claimed to be God. So you have three choices they say.  But from a Muslim perspective it's none of the above.  He's a prophet of God. He mentioned in the Quran and Muslims love him as a prophet of God. He's not a lunatic. A lot of people that were prophets they were called insane by their people, by the kafirun and he's certainly not Lord because he was a human being and Christians who worship Jesus are in 100% breach of the theology that was taught by Mousa alaihi salam. It is totally antithetical. I mean it destroys the theological basis of Judaism. It's kind of a weird contradiction in Christianity. Christians will always say, oh our belief is grounded in the Old Testament. Our belief is grounded in the Tanakh. Grounded in the Tanakh. Jesus was a Jewish rabbi. So Judaism is our mother religion and Christianity is sort of this natural or organic child of Judaism. But then you can ask these same people who are saying this why did the Jews pick up stones in John chapter 8 to stone Jesus? Maybe they didn't like what he was saying and they said no no no Jesus here is claiming to be God. You can't have it both ways. Is the basis of your religion Judaism? Because if that's true then Jesus would not claim to be God. There's a big contradiction here.  Either you're wrong and Jesus is in that prophetic line that goes back to Moses. Or this is a completely different theology. But don't tell me you're grounded in the Old Testament. You're grounded in the Tanakh. You're grounded in the theology of Bani Israel. The Jews don't believe in the trinity. They don't believe God became a man. They don't believe God died for your sins. They don't believe God has a literal son. None of these things are found in Judaism. These are things that Christian theologians have invented. The caller has an interesting question about Christianity. Christians worship a triune God. That means a God that has three aspects. The term that Christians use, three persons of God, but one essence of God this kind of same substance. All three persons share one being. What do Muslims theologians have to say about this? There's no basis for such a belief. This belief really comes from the Greek philosophers of the first and second century that converted to Christianity. A lot of these beliefs actually come from Greek philosophy. This idea of the logos, the one the perfect level of being begets a son this son is called the logos or the first born son of God. These things predate Christianity. Philo of Alexandria who's a Jewish philosopher who was highly influenced by Greek metaphysics was talking about these things even before Christianity. So what happened was the early Christians who believed in Paul's Gospel they began to apply these concepts, these Greek concepts not Jewish concepts these Greek concepts to their understanding of the Gospel of Jesus. That is Paul's Gospel. So now you have vicarious atonement.  This is not a Jewish idea. This is antithetical to Judaism. Human sacrifice is completely contradictory is totally condemned in the Old Testament. Human sacrifice. But this is the basis of Christianity. Where does this come from? This doesn't come from Judaism. It comes from the paganism. It comes from these mystery religions that were so prevalent in that area around the Mediterranean. This is where the early Hellenistic or Paul line Christians took this belief from. The Quran is telling us don't say three and notice here, it doesn't say trinity it says three because some Christians believe in the trinity, three persons some Christians used to say that there's three gods, they were tritheistic there's this idea of there's one god but three sort of particulars anything to do with three just let it go the Quran God is one if God was three then why is he so shy about telling us that there's a trinity in the Old or New Testaments This is a very important example as you said it's not the Jewish religion it's from Greece from Greece in the early 2000s It's really amazing that these things that they said have changed and they have changed the names and the names of the doctors as you know as far as you know even the names have not changed even before it's changed it has this tendency to change the names it has this tendency and this it has changed and another interesting thing is that the language is Greek so it has an effect because in the old days it didn't exist in Greece it didn't exist in Greece it should be in its own language or in the Hebrew language it should be in its own language in the Greek language it was Greek but in the old days as far as I know Konstantin and Dr. Baran they say that one day after you you saw that I will tell you of course they are sick God willing it has a effect on the body and the soul because we know unfortunately it doesn't have a problem that two people are suffering of course it doesn't matter but the one who says God's name the one who says God's name in his book God's name has a effect on the body it doesn't have a problem God willing it has a effect but we see the problem of the Catholic and the Roman Konstantin they were against the Romans and the Jews they decided to kill the Christians so it is better for them to be the Romans to come with the people and to be the Christians and to solve this problem God's name God's name but the one who says God's name I said if God's name God's name if God's power I would have said God's name God's power of course I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man I am a man And I would like to point out that there are more than 5,000 different sources of information in the history of the Gospel. There is no difference between each and every one of them. But if we go anywhere, we will publish the Koran so that every Asian, African, American, European country has the same Korans. We can't make a difference. Even the religions that are in Islam have the same Korans. The question I asked you was very good.  Because you talk a lot with these elders about the way you are in service, the debates and the interfaiths. When they say that these three are the same, how can we prove that they are the same? Yeah, it's a very good question. So the trinity you have to understand, we have to do some studies in history. It's very, very important to study history. And in our tradition, in the Islamic tradition, one should not accept any type of creedal statement or theology uncritical. It's actually impermissible to do that. This is called theological taqlid in Arabic. In other words, I believe in this because somebody told me to believe in it. And if I ask you, well, why do you believe in it? You say, I don't know. He said, believe in it, I believe in it. No, you have to explain why do you believe in something. You shouldn't blindly follow any type of creedal statement. So I think the vast majority of Christians, if you ask them, why do you believe in the trinity, they would say instinctively, well, it happens to be in the Bible. And so we'd ask them, well, where is it in the Bible? Give me the book chapter in verse. Where does it talk about the explicit doctrine of the trinity? And they say, oh, over here, Jesus is called the Son. And then he refers to someone called the Father. And then at the baptism, there's something called the Holy Spirit. Well, those are just three names of different entities. That's not the doctrine of the trinity. Those are actually Hebrew terms. Like in the Old Testament, the Jews metaphorically figuratively refer to God as the Father. This is Majaz in Arabic. It's called figurative language. It's not meant to be literal. And then if you look in the Old Testament, God says to King David, you are my son, not his literal son. This is a term of endearment. Again, this is figurative. It's Majaz. It's takrini. It's for honour, for honouring the servant. And if you look in the Old Testament, you have something called Ruach Khodosh, a spirit of holiness. So these are Jewish concepts. But what I'm asking is the doctrine of the trinity, that Father, Son, Holy Spirit are essentially the same being but three different persons. There is no such verse. There is no such teaching anywhere. So Christians, they have to really stop accepting these things uncritically. Where does this come from? The trinity did not become official Church doctrine until 381 of the Common Era. Okay, that was the second Ecumenical Council. So the first Ecumenical Council, again, do some research on this. The Council of Nicaea, 324 of the Common Era. As you mentioned, Constantine, the first Christian Emperor presided over this Council. And they voted. It's a very democratic process. Let's vote.  That was a debate. Okay, this is what they're going to vote on. So 300 years after the ascension of Isa A.S., you have a bunch of Christian bishops sitting in a room in Turkey. Okay, Christian bishops voting on whether Jesus was God or not. Okay, so if the Scripture was clear that he's God, then why are they having this debate 300 years later? Obviously, the Scripture is not clear about this. Right? That's why you have different Christian denominations. So at Nicaea, they voted. And lo and behold, at the end of the debate, Athanasius won the debate. Arius lost the debate.  Right? By vote. But then what about the Holy Spirit? Because the Council of Nicaea did not deal with the Holy Spirit. That wasn't until 381. So now you have 350 years after the ascension of Isa A.S., where the Christian bishops voted again at the Council of Constance in Opal and 381 of the Common Era. And they came to the conclusion, oh, of course, indeed the Holy Spirit is also God. Okay? But it's not three gods, it's one God. This is what they say. We believe in the Father, Son, Holy Spirit. The Father is a person. The Son is a person. The Holy Spirit is a person. But they're not three persons as one person. They're not three gods as one God. Why are they going there? Why even go there? Right? So the problem is that the text is not clear. You have basically the early Christian movement, which was a Jewish sect of believers in Jesus that were hijacked by Paul, the Pauline Nazarenes, and then they were influenced by Greco-Roman, metaphysics, and different beliefs that were outside of Judaism. Okay? So these are the sort of historical things that led to the Trinity. Now, if you go back into the Gospels, if you ask a Christian, for example, is Jesus God? And the Christian will say, yes, Jesus is God. And you say, well, God is all-knowing, right? You believe God is all-knowing? And the Christian will say, oh, yeah, of course. He has these omni attributes. They're called omni, like all-knowing, omniscient. God is omniscient. So we say, okay, Jesus is God. God is all-knowing. Therefore, Jesus is all-knowing, right? Yes, of course. Jesus is all-knowing. That's the argument. That's the logic. That's how the argument flows. Jesus must be all-knowing. So, okay, so Jesus knows everything. Yes, of course, Jesus knows everything. Okay, in Mark chapter 11, Jesus did not know when fig trees were out of season. How can God not know when fig trees? I mean, if you study... What's the science? Botany? I don't know. Some biology or something, I don't know.  But apparently, the Lord of the universe, who created the fig tree, doesn't know, has no idea when fig trees are in and out of season. In the Gospel of Matthew 24-36, Jesus is reported to have said of that day, the day of judgment or the day of his return, knoweth no man, no, not the angels in heaven, not even the Son, but only the Father. Okay? Well, I thought the Son, I thought the Son of God was the second person of a Trinity who was pre-eternally be gotten from the Father's essence who has all of these omni attributes. Okay?  He's 100% human. So, as a human, he doesn't know. But Jesus, no, listen to what he says in Matthew 24-36, not even the Son.  No, he says the Son of God, the Son of God is supposed to be the pre-eternally be gotten all knowing God. The Son doesn't know something. The Son doesn't know the day of judgment. Okay? So, clearly here, there is an essential difference between the Father and the Son. It's not just a difference in, you know, role or office that the Christians will say, no, you know, Father, Son, Holy Spirit, it just means like different degrees of authority.   And then you have, I don't know, the staff accountant, I don't know, who's like the Holy Spirit, but they're all human beings, right? They're all the same essence, but they have three different roles. No, we already established that God must have omniscience to be God. It's a qualitative attribute of God, of God's essence. The Son of God is supposed to be God, fully God. Yet, the Son of God in the Gospel of Matthew does not know something. That means he is not the God, or he's another God who's not as great as the God. Okay? But again, Christians want to have it both ways. They want to say, no, Jesus is God, but there's only one God. You can't have it both ways. Either there's two gods, or Jesus is not God. Okay? And you mentioned also on the cross, right? According to Mark and Matthew. Of course, Luke doesn't mention this because it's a little bit embarrassing, right? Jesus is supposed to be God. He's supposed to know everything, and he's on the cross, and he says, My God, my God, why has thou forsaken me? In other words, why did you forget about me? Why did you ignore me? Why did you throw me away? Why is this happening to me? Is this how God speaks to himself? Is this supposed to be the Son of God, or God, what's going on here? So Luke, again, Luke is supposed to have perfect understanding. This is what Luke's claim is. People sometimes they don't read the beginning of the Gospels. At the beginning of Luke, he says, I have a perfect understanding of the things that happen to Jesus. And Luke does not mention this. If you go to Luke's Gospel, at the crucifixion scene, the last words of Jesus are not What are the last words of Jesus? He says, Father, into your hands I commend my spirit. Those are his last words. So he is contradicting very clearly Matthew and Mark. So which Gospel do you want to follow? They both can't be right. In the Gospel of John, Jesus' final words are, it is finished, right? And in the Gospel of John, he's crucified on a different day than Matthew, Mark and Luke. So who's right? John or Matthew, Mark and Luke? They both cannot be right. You can't have it both ways. Unless you believe Jesus was crucified twice. Do you believe Jesus was crucified twice? No, of course you don't. So which one is it? Thank you. In my opinion, one of the things that Dr. Gocton said, as I said earlier, you can understand it better. It's amazing that the conversation has become a constant. It's been 325 years since this question. 325 years. I would like to say to you that you should read Barterman's books. They themselves are from the Christian Christian who are now, I don't know if it's a good time or a bad time, but I think it's from religion. In fact, after 325 years, after Jesus, during the time of Constantine, they took his hand. It's very interesting. As you can see, they take his hand and say, for example, who is the president? For example, who is the president of California? We take his hand. They take God's hand. They say, let's take Jesus's hand and say, let's take his hand and say, there are two of them. One of them is 20 to 70 people, 30 to 90 people who are living there. They take his hand and say, he's enthroned, he gotothun and wanted to take his hand, but God did it. The interesting thing is considering this age is 200 years, as you said, We have been traveling for three years. One comes here and the other comes here. Three of them are dead ice cream. You have two of them. The third one is what they say. This is the same thing in the 1980s. After that, in the 20th century, around 50 years later, the oil industry was closed. And the oil industry was also closed. They took the money back. They gave the money back to the people. It was a very interesting story. In 1941, in the 40th century, they said that it was the wife of Mary. We have God. We have God's son, God's father. We have God's mother. God's mother. We went there and our husband is God's mother. Three years later, they found out that we mentioned that God raised the salt. We said that God raised the salt. We said that God raised the salt. Now what? People have doubts. When you see a tree, it doesn't have a root. The doctor says that he wants to work, he doesn't want to work, he doesn't want to work either. Once you see a tree in that age, it means that you don't see a tree in Zemistan. In Tabestan, they say that God doesn't know what is going on. He doesn't know what is going on. Then, God loves you. The doctor says that he loves you. When you see a tree in Zemistan, it doesn't have a root. The tree is made by God. God knows what is going on. You don't want to work either. When you see God, you don't want to work either. The tree is made by God. I said that the doctor gave a piece of advice and he didn't talk anymore. I mean, look, I mean look. Look, don't say it, look doesn't say. and the words in the morning. The words say that they don't say that let's see how it goes. First, in the Salih Baha'i, we said different words. First, in the four after the Zor, the day of the Jome this is an interesting sentence. They say the Zor is four after the Zor. God has completed the Salih Baha'i. All of the Anajis say three nights of the day after the Zor, God has come. They ask me what is the message they say that three nights of the day after the Zor, the day of the Mahi I also want three nights of the day after the Zor. Three nights of the day. From the four after the Zor, the day of the Jome they say God has come four after the Zor the day after the Zor. God surprises me. One night before the Zor I got up. God gives me a better life. Three nights of the day. He doesn't even bother to do that. Then the Salih Baha'i one of them says two people were locked in the side of the Isala Islam. They say they are saying what happened to this son? It's 100% human. He wants to help now.  If God is here and you say to me God is if God is here all these issues are all in the form of love. If you open these books you will see the earth and the heavens. If you don't read these books you will see a museum or a park a big library. Those of you who came here you will see the park and you will see the museum. You will see it. You will see it. You will see it. You will see it. You will see it. You will see it. I don't want to read this. Whoevercker it is they should read it. These persons who read it at least 2 lines early don't know that what we have been giving for the past year are these dark things. We get into these issues about Konstantin and those who The question that came up was, what should be done in the year 1054? There were two major parts of Christianity. One in the city, one in Greece, and one in the west, in the Catholic Church. If you were to come up with a small piece of Martin Luther, you should know that Martin Luther was named after him. There was a chance that he was named William Tendel.  There are some differences between the two here, the Eastern Orthodox. They do not accept the Pope of the Roman Catholic Church to have any type of abilities or powers, what's known as ex-cathedra powers over a regular bishop. And then in the 16th century, you have what's known as a Protestant Reformation, which rebelled against the Roman Catholic Church. The spearhead or the leap-eater of the Protestant Reformation was a man named Martin Luther. Martin Luther himself was a Roman Catholic priest who had major issues with the Roman Catholic Church. He said that the Roman Catholic Church by that time was a totally corrupt system that was exploiting people, that was getting rich off people, lying to people. He had his famous 95 theses as they're called. 95 different issues that he had with the Roman Catholic Church. He wrote them all down, he nailed them to the door of a church in Germany, Wittenberg, Germany. And he basically is the founder or the pioneer of the Protestant movement, which rejects the authority of the Roman Catholic Church and takes more of what's known as a scripture-only approach. They reject the tradition of the Roman Catholic Church and they simply follow the Bible. But the unfortunate news for the Protestants is that they still believe in the Trinity. So a lot of the Catholic baggage, they've retained like the first seven ecumenical councils.  The first seven councils are accepted by the Protestant Christians. They also accept Athanasius' list of his New Testament canon, the 27 books of the New Testament. But what's interesting about Martin Luther is that Martin Luther really, really did not like the Jews. He was vehemently anti-Jewish. And his favorite character from the New Testament, not surprisingly, was Paul. And of course Paul says in his letter to the Thessalonians, first Thessalonians chapter 2, verse 14 and 15, Paul says, he says about the Jews that they killed the Lord Jesus. So the Jews are Christ killers. They're guilty of Deoside. Deoside means killing God, which is a very strange concept. What kind of all-powerful God is killed by the Jews? Very strange, or any people for that matter. But anyway, apparently, according to Christianity, the Jews killed God because this is what Paul was saying. If they killed the Lord Jesus and their own prophets, they please not God, and are contrary to all men. This is what Paul says. Paul himself is a Jew, by the way. According to his own writings, he's a Benjaminite Pharisee. The book of Acts tells us, written by Luke, that he was a student of Gamaliel, who was a great rabbi in the first century. This is very, very dubious. It cannot be supported by anything. But anyway, Martin Luther's great inspiration was, in fact, Paul. And Martin Luther wrote a book very late in his life. Again, this is the founder of Protestant Christianity.  And Martin Luther wrote a book called On the Jews and Their Lies. Okay, and this is, again, later in his life. It's not something he wrote earlier than he recanted. One of his final books. And in this book, he actually... Because here's the thing, people read the Quran. They say, oh, the Quran is anti-Semitic. The Quran hates Jews.  Read Christian sources. Read 1 Thessalonians. Read the Gospel of Matthew. Read Martin Luther. On the Jews and Their Lies. He says, they're all snakes. We should burn down the synagogue. They're killers of the Lord Jesus. We should exile them from our cities. So this was the founder of the Protestant... And of course, they say, Jesus says in Matthew, By their fruits, you shall know them.  And these are the fruits of Paul, this type of thing. So then you have Hitler, whose heroes were Friedrich Nietzsche and Martin Luther. And this led to his developing an ideology, which actually became the Third Reich in Nazi Germany. So it's very important for us to study the history of these things. And so you have these three broad groups of Christians. And then, as I said, you have many, many different splinter groups from them. But one thing that seems to unite them generally is belief in the Trinity. So Eastern Orthodox believe in the Trinity with Jesus as God. The Roman Catholics believe in the Trinity. The Protestants believe in the Trinity. You have Jehovah's Witnesses who are Unitarian. They don't believe in the Trinity. They're not considered to be Christians. By any of those Christian groups, the three broad groups I mentioned, you have Mormons who are polytheistic. Mormons are not monotheists. They believe in millions of gods. They believe that you can also be a god. So they're also rejected by these sort of mainstream, Trinitarian Christians. So again, I highly encourage people out there to study the history of Christianity, study the history of religion in general, and compare it to the history of the Quran, of Islam. The oldest complete version of the Old Testament is 1500 years removed. The oldest complete version of the Torah, the first five books of Moses, is removed from Musa by 1500 years. 1500 years. The oldest complete New Testament is dated to the fourth century. Fourth century. If you go into museums in Turkey, you'll find manuscripts of the Quran that are dated to the time of Uthman, within the range of 10-15 years to the Prophet Sallallahu Alaihi Wasallam. And as you said, the Quran that the people at that time were reciting is exactly the same as the Quran that they were hearing, because these are all companions of the Prophet. These are ear and eye witnesses of the Prophet, thousands of them. Hearing the Quran every single day recited to them. Whereas Isa A.S., he never saw Matthew, Mark, Luke, and John. He never even heard of these things. Musa A.S., according to historians, he never saw the book of Genesis or Exodus or Leviticus. These things were written much later by consensus of historians. So it's important for us to study these things critically. It's very interesting, Dr. A.S., that not only did Isa A.S. say that he is God, but even in the case that if he talked about the heavenly God, he never thought that if he said that he is God's servant, that he really is God's servant. As you know, in the past, even in the time of the Jews, those people who were familiar with the heavenly God, they were called God's servants or God's servants. So this was the book of Genesis. When Isa A.S. says, for example, I am God's servant, what is the meaning of this?  He said to the people of Israel, Jews, Abraham did not do anything. He said, When you do this, We will take your true father away. The book of Genesis was about Satan.  Then they get angry, People say, We are not forbidden. Our true father is God. Our true father is God's son. The Jews themselves say, He is the real father. You know, For example, We should be here. Jesus said to the people of Israel, If you had loved me, If you think that your real father is God, Then I would have loved you. Why? Because I came from the life of God. God's servant, God's servant, He came to the restaurant. I myself did not come. He said, I am not a servant, He said to the people of Israel, You said, He said to the people of Israel, I am God.   He is really God. So he said, I am not a servant. God has chosen me before you.  I have chosen God, I came before you. Why? Why can't you follow me? I think that the person of God, He was the person of God, He was the police. He was the police. He was the police. He said, Why can't you follow me? He said, I don't want you to follow me. I don't want you to follow me. Now, God is really amazing. Everyone who is God's father, or the Jews say, Everyone who is God's father, He loves God with pleasure. Because if you don't love him, you will not be God's servant. So the Jews are not God's servants. If you say, I am God's servant, God is really amazing. The police says, I am the father of the soul of your land.  You have a father. He is our father. Two days on the contrary. In the past, I was a police officer.  If the angels come, God himself comes.  So this is a person, who took this Christianity. The one you found, who was actually a worker in Israel. He was not a worker. The one you found, who was actually from Ben-Yamin. He was very Jewish.  He became a Christian. He took this medicine, and gave it to him. Then I took the land, and I told him, it's all over. God told me, it's really amazing. If you really live in the life of the police, because we own the land, why don't you know that?  He speaks to us. We have a lot of opportunities. God said, why don't you take our hands from our heads? Why don't you let us work? Who are you? I'm God. Come on, I really love God. I am also allowed to, I tell you, help you. You see, a little thing, comes from God's charity. The music you said, for example, in, in, in the letter of Angel Thomas, he is present, he is present, he wasn't in any of the grave ceremony, he was present in many of the events that he had, he was not in any of the events, and this, the desire, he says, if at that time, at that time he wasn't Muslim, if Jesus Christ, their eyes, they saw that, God knows, God has killed him and swore to His name, The police are very funny. They say, if people say, if God didn't kill Salib, if he didn't live, we would be liars. We are liars. Why do they talk like this? If someone else is lying, the police wouldn't have seen it. And then they say, these words that James and his brother Issa and Peter are talking about, they don't believe me. I have told you many times.  Father, we have talked about this. But you came again and said, no, it's not like that. Who knows? It's clear that they are all liars. And we know that there are people who are liars. We have a brother Benihina, he comes to these churches, there are 800,000 people in these churches. They are all liars. They are all liars. It's a very funny story. One day, in one of these pictures of Benihina, there was a small boy who was 6 years old. He was a boy, he was 6 years old. He was a boy who was 6 years old. He was a boy who was 6 years old. They called him Benihina. He was a boy who was 6 years old. He asked, look at him, what does he do with this boy? He said, what happened? He said, brother that he was 6 years old. Look at this boy that he is 6 years old! He is a little weaker. He is 6 years old. He says, come here, get out of here. He is 10 years old. This boy is very old. I have read some stories. He was a very young boy. I went there. in the middle of the sea. The guy who was talking to this guy was talking to him. He went to the scene. He told us about it. He said, I was a child of 60 years old and I told you about it. He said, it's a good thing. He said, it's completely God blind. God's blessing. Jesus Christ. He was a person with a lot of money. He was a person with a lot of money. He was a complete man. We are still seeing it. He'sending this with money. He told us that we are not young. But now as part of the shrimps hello I want you to accept. For God's sake finish this you will never be able to underground kirl isão. You don't go in there. Would you like to know if the doctor would已经 They don't respond to this, they don't understand why there is no God in you. So this is Madrak. And then they prove it very clearly. Surah Ikhwazman. No, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no. At that time, our television line is still open, if anyone has a question, they are our servants. I will tell you that I have a question or another, they are also willing to die, from this year. This is also very interesting, because Christian people are still there. If we know God, we know that God only knows how to die. Yes, they may die and live, but they are also God. But they pretend that even in your Qur'an, they say they are dead. No, your Qur'an also said that Christian people are still alive. Now, you are also willing to live with this. Is there anyone else who has heard about this in his book? Or for example, this was the case? Yes, so it's an interesting question. The Qur'an does mention some of the miracles attributed to the Prophet Isa, the Prophet Jesus, peace be upon him. And one of the things it mentions, and this is in agreement with some of the material in the New Testament Gospels, that he could heal people, he could heal the lepers, he could heal the blind. The Qur'an even says, quoting, That I can quicken the dead or I can raise the dead by the permission of God. So that's the key, by the permission of God. So nobody has any intrinsic ability to do anything independently. Everything is through the power and will of God. The Christian says, Jesus is God, that's how we can raise the dead. If you read the Gospel of John, for example, he raises Lazarus from the dead. But read John 11 carefully, because whoever wrote John tells us exactly what Jesus said. I don't know how he knew this, maybe it was revealed to him somehow, but it doesn't help the Christian case when we actually read John 11. His Father, I thank you for hearing my prayer. So he's praying to the Father, again, this does not mean literal Father, it doesn't mean that he's the literal begotten Son of God. When Jesus in the Gospel of Matthew and Luke taught his people, the Jews how to pray, he said, pray like this, he's not teaching his disciples, he's telling the Jews, Abundabashma, our Father who art in heaven. Again, this is metaphorical language. This is not meant to be taken literal. Father ab in Aramaic means rub in Arabic.  That's what that means. So what was the point? Oh yeah, so raising that, sorry, I lost my train of thought. Raising the dead. So he says, Father, I thank you for hearing my prayer. So he prayed to God. That actually is the John 11.41. John 11.41 exactly when he raised Lazarus. So Jesus says in John, I can't of my own self do nothing. Nothing. I can't of my own self do nothing. What does that mean? He can't do anything. Exactly what he said. I can't do anything by myself. The words you hear are not mine, but the one who sent me. Okay. So we would confirm that. And if you look in the Old Testament, you have prophets performing miracles. The Prophet Eliyahu, the Prophet Elijah. Remember, he raised the widow's son. The widow's son who had died. She went to Elijah. Oh, help me, help me. I think it's in the book of 2 Kings or 1 Kings. And he goes and he stretches himself, right? 2 Kings, he stretches himself over the boy's body and the boy is resurrected. Is Elijah God? Do you worship Elijah because he resurrected? No, this is by the permission of Allah SWT. And here's the thing also, even Jesus in the New Testament, he says, Beware of false prophets in Christ who shall perform great miracles to deceit even the very elect. So even false prophets can perform miracles. So how do you know a true prophet from a false prophet? By their fruits you shall know them. By their fruits you shall know them. And again, if you look at the fruits of some of these early figures in the Pauline church, including Paul himself, I mean, what does Paul do? Paul goes and evangelizes, as you mentioned. He goes to Galatia. He goes to Corinth and goes to places like that. And he's preaching this gospel there. And his gospel is fundamentally opposed to what's something he calls another gospel, another Jesus. And if you read the traditional commentaries on the Angolians and 1 Corinthians, they tell us that Paul's opponents are other Christians. They're Jamesonian Christians. They're Christians that are sent by James, Jewish Christians, that Paul has fundamental differences of opinion with. So Paul, as you said, he has his vision on the way to Damascus. He doesn't talk about this, by the way. Luke tells us this in three places. And all three stories are contradictory, by the way. Three narrations, three tellings of the same story, all of them contradictory. Paul doesn't mention this in any of his genuine letters, right? But apparently Jesus appears to, the resurrected Jesus appears to Paul, right? And then Paul goes to these different cities and starts to evangelize what he believes is a gospel he's receiving directly from Jesus, he says. He says, I receive this from no man, but only through a revelation of Jesus. And then he's preaching this gospel that is fundamentally opposed to what other disciples in Jerusalem are teaching. So what does that tell you about Paul's gospel? This is not the gospel. This is something else. And that was not Jesus who encountered him on the road to Damascus. Because why is he now antagonizing real disciples of Jesus? I mean, read what he says in Galatians, you know, he calls Peter and Barnabas. These are hypocrites. You know, James Peter, these are so-called pillars, right? These are people of a circumcision. I wish they would just let the knife slip and, you know, and emasculate themselves completely.  These are the way he talks about disciples of Jesus. It's very strange. When he says circumcision, there are dangerous dogs or something like that. So even disrespect. But, you know, for every situation, the situation was very good. But as you said, the people of the living are dead for the sake of the past three years. As you said, to God's permission in the Syrian Peninsula, I think it's a miracle. It's a miracle that God has been able to save the lives of the dead for the sake of the past three years. But as you said, in the four seasons, even the people of Islam say that it's a miracle to live. It's a miracle that people say. As I said, if you believe in God, you will live a life of death. Even those who were buried in the ground were dead for four days. There is no doubt about that. But if you believe in God, you will see strange things from God. Why don't you see me? If I don't believe in God, you will see strange things from God. But it's a miracle that God has made all the people happy. If you believe in God, you will see a person who is doing something. If you believe in God, you will always be praying for the people. You will pray for God that once you see these people, you will prove to them that you and I are living a life of death. It's a miracle that we are talking about the life of the dead. The name of the dead is mentioned in the Quran. He was a special respect for God. His name is Fesheh Al-Makr. He was a simple man. As you said, he was a person who wanted to live a life of death. But he even committed suicide once. I don't have time for that.   He committed suicide. He committed suicide. He committed suicide. If you believe in God, you will see a person who is living a life of death. He would say to go out of the cave. He would be very comfortable there. He would create a huge hole in the jungle for 2 people. He would kill 44 of these 6-year-old children. He would kill them all. He would do that. He would wipe out all the missing children. And he is a God. And he is the Prophet of Islam. So those who see all these stories, I think the answer to them is in their own book. We don't even agree on that. As I said, we don't agree on that. For example, he says in his book, if you are not the Holy Spirit, you are not important. You see the end of the story that every person who is involved or the son of God, or God himself. Now you are saying to the world that the world of business is a lie. The world of business is a lie. The world of business is a lie. We say that the world of business is the son of God.  I'm sorry, they were rich. They were talking. I said, well, you were a rich man. Yes, that's right. That's right. I said, well, he says, God came to kill him. I said, no, nothing will happen to him. He said, God's son. I said, the book will be released. He said, he was surprised. He said, I wasn't rich.  In any case, there is no news from that group. There is no news from that group. There are news from the sadists. The sadists of the few million gods. God is the Son of God. God is the Son of the sadists. We have some Sadists in the parliament. We have some Sadists in the parliament. We have some Sadists in the parliament. For the sake of their own purpose. They say God has many women. Many women. The different types of women. One of the women of God came from the world.


Hey everyone just wanted to keep you updated on my second channel. I'm still working on the series on serial port Hacking just basically getting into devices with serial ports seeing if we can get a shell and what we can do routers and modems and that sort of stuff So go ahead and be sure to check that out. Thank you for watching this channel I hope you enjoyed that channel as well, and I got more coming this week Hope you have a great day. Please visit filmsbychrist.com. That's Chris of the K link in the description


So for me, I think that jobs and data are going to continue to grow. I think that they're going to become increasingly more necessary. And I think a lot of that's gonna be driven by privacy and compliance around the globe as well. You know, it just may look different, right? You might not have as many people wrangling the data, but you're probably gonna have a lot more people spot checking, right? So that the robots don't take over and so that Arnold Schwarzenegger doesn't have to save us again. You know what I mean?


Hello and welcome to the session. My name is Asha and I shall be helping you with the following question that says curved surface area of a right circular cylinder is 4.4 meters square. If the radius of the base of the cylinder is 0.7 meters, find its height. So let's begin with the solution and here we are given that curved surface area of a right circular cylinder is 4.4 meters square and also we are given radius of base of the cylinder denoting it by small r is equal to 0.7 meters and we have to find the height of the cylinder and let us denote the height of the cylinder by h. Now we are given that curved surface area is equal to 4.4 meters square and the formula to calculate the curved surface area of a cylinder is 2 pi r h. So 2 pi r h is equal to 4.4 meters square. Now let us substitute the value of r and pi to get the value of h. So h is equal to 4.4 meters square on 2 into pi is 22.7. This we have to assume as we are given in the beginning of the exercise and r is 0.7 meters. So let's go through in place decimal cancels out with decimal and we have 44 upon 2 into 22 into 7 and in the numerator 7 this goes in the numerator meters and this is further equal to 7 cancels out with 7 22, 2 is 44 and 2 with 2 we have 1 meters. That's the answer is of the cylinder is equal to 1 meters. So this completes the session by intake care.