This audio is brought to you by Muslim Central.com. Good, okay. O'Malley,Likum what I have talked.

I would be like I mean a shaita, an al-Rajim.

In a ladinga kafar ou la viena kaf al-a-rulan to nia a maimelourni Anhum, Amu al-Houhum,

a-la-Douh, I-A-Lah d'u-A-ULah, I can ask a bun a rihum fiha,

chalidun.

Mathaluma,

fyk on a fykha dihalhayatidunya

that makamathadirin faja. the Fusahumfah al-Lakat.

Wama whom, oh, what amah, who al-A-Kin,

and fusahum y'u y'u'u'u'u'u'u'u'n'u'u'n'u'u'n. I'm sorry I'm sorry I'm really ochta

and I'm listening of Kowli

for al-Doh al-Lah al-Lah al-Lah al-Ihah al-Lah al-Iah al-Ihahin.

I'm about everyone once again.

Salam al-Alikum,

what I'm going to la al-I al-I-Lisam al-A-Rakato.

A couple of observations about the paired relationship between Soot-A-Mran and Soot-L-Bakara

before it, the two large sures of the Quran that are back to back next to each other.

The first half of Suritul Bakara deals with the Israelites and address to the Israelites and there's

an interesting correlation made between them and the Munafikun of Medina.

So there's that kind of conflation made between them.

And it's also interesting that in Surrat Ali-I-Rah in Iran, the first half is actually concerned with the life of Jesus and a conversation with Christian missionaries with them.

So there's a, on the one hand, you know, in the faiti,-Dahlihim with a ball lien, right?

...