Abdullah Hakim Quick – Scholars Against Rulers Minarets And Thrones #08

Abdullah Hakim Quick
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The speakers discuss the upcoming session in the Muslim political party, which is focused on protecting Islam. They talk about the importance of legal and moral authority for protecting Islam, as well as the need for strong personalities to stand against falsehood. They also discuss the history and culture of the Islamic society, including its importance in the economy and political system. The speakers touch on the importance of protecting privacy and privacy in the Middle East and the importance of protecting individual privacy and privacy in the future. They also discuss the history and culture of the royal family and its use of the royal family's philosophy to defend their position.

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			Okay Bismillah ar-Rahman ar-Raheem, Alhamdulillahi Rabbil
		
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			Alameen Wa usalli wa usallam ala sayyidil awwaleen
		
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			wal akhireen, nabiyyina muhammadan wa ala aalihi wa
		
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			sahbihi wa barak wa sallim All praise are
		
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			due to Allah, Lord of the worlds and
		
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			peace and blessings be upon our beloved Prophet
		
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			Muhammad the master of the first and the
		
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			last, his family, his companions and all those
		
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			who call to his way and establish his
		
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			sunnah to the day of judgment As to
		
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			what follows, salamu alaykum wa rahmatullahi wa barakatuh
		
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			Alhamdulillah, this is another session in our look
		
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			at minarets and thrones and that is the
		
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			relationship between scholars and the authorities, the umara
		
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			So it is the ulama and the umara
		
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			and these two sections of our leadership are
		
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			crucial for the survival and the thriving of
		
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			the Muslim ummah and we have looked at
		
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			the scholars the relationship the positives and the
		
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			negatives and we realized that the ideal situation
		
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			is that when the leader himself, the emir,
		
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			is a scholar and that is what we
		
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			call fusion That is the best possible situation
		
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			because along with the authority that he naturally
		
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			has he would understand the revelation and so
		
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			the combination of the two gives us that
		
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			sirat al-mustaqim, that straight path that we
		
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			are looking for in our nation The next
		
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			relationship that we looked at is a leader
		
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			who is not a scholar but he has
		
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			some consciousness and he relates to the scholars
		
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			So the emir or the khalifa in the
		
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			early days he cooperated with the scholars and
		
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			because of that they were able to develop
		
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			a positive Islamic relationship which of course reflected
		
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			on the whole society and gives us what
		
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			we are looking for in terms of Islamic
		
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			governance The next relationship that we are looking
		
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			at between the ulama and the umara that
		
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			is one of conflict and that is where
		
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			the leaders themselves are not necessarily doing what
		
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			is right all the time The scholars have
		
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			to take their position and so a type
		
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			of conflict develops and this is something that
		
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			is very frequent today in the Muslim world
		
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			where you have leaders who are kings and
		
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			authoritarian rulers and who don't care about the
		
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			Quran and the Sunnah and establishing Islam and
		
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			you have scholars who stand up to them
		
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			and so the precedent for this or one
		
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			of the basis for this understanding comes through
		
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			a hadith reported by Hudaifah ibn al-Yaman
		
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			and he is one of the close companions
		
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			to Prophet Muhammad sallallahu alayhi wa sallam and
		
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			he said that كَانَ نَاسُ يَسْأَلُونَ رَسُولَهُ صَلَّمٌ
		
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			عَنِ الْخَيْرِ وَكُنْتُ أَسْأَلُهُ عَنِ الشَّرِّ مِنْ خَافَةً
		
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			عَنْ يُدْرِكُنِ So he said the people used
		
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			to ask the messenger of Allah about the
		
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			good And I used to ask about evil
		
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			Out of fear of it reaching me.
		
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			So this is a different type of mentality
		
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			That he has because most people want to
		
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			know about Jannah and they want to know
		
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			good things and whatever But Hudaifah He wants
		
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			to know what is wrong Okay, not just
		
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			because he's into evil, but because he wants
		
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			to protect himself so Hudaifah continues I asked
		
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			O messenger of Allah We were living in
		
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			ignorance and evil Then Allah brought this good
		
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			to us Will there be any evil after
		
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			this good?
		
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			So what he means here is that ignorance
		
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			is a time of Jahiliyya They were living
		
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			in this time and then you came the
		
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			Prophethood came the Quran came but after this
		
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			All this good that happened to us.
		
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			Will there be evil?
		
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			So the Prophet replied he said yes Hudaifah
		
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			doesn't end there Hudaifah continues to ask that's
		
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			how Hudaifah was So then Hudaifah asked or
		
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			he said then I asked will there be
		
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			any good after that evil?
		
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			And the Prophet sallallahu alayhi wa sallam replied.
		
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			Yes, but it will be tainted It will
		
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			be good But it's tainted like something wrong
		
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			with it Right.
		
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			It's like having a nice Mango You know
		
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			and the bottom side on the left Is
		
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			rotten you can see it turn colors It's
		
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			not the whole mango So you so you
		
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			cut it off and still enjoy the mango
		
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			But something was happening now And if that
		
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			was let by alone That rotten side would
		
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			overcome the whole mango so in this case
		
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			The the Prophet peace be upon him said
		
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			it will be tainted the good will be
		
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			tainted.
		
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			So I asked what will be its taint?
		
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			He replied a people who guide others to
		
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			other than my Sunnah you will approve of
		
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			some of their deeds and disapprove of others
		
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			Okay, so this is the precedent here.
		
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			This is a long Hadith by the way
		
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			But this first section of it gives us
		
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			a look at this kind of Mixed leadership
		
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			where you're getting two signals So it's good
		
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			but They're not guiding people to the Sunnah
		
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			like they want to be the king They
		
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			want to be the ruler.
		
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			Their first option is not the Sunnah The
		
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			first option is what they want and if
		
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			they can find the Sunnah That meets it
		
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			then it's okay and The Prophet did say
		
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			to him that some of their deeds Will
		
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			be no good and you will disapprove but
		
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			others will be good So it's a mixture
		
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			and this is what Muslims find themselves in
		
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			today in many of the Muslim majority countries
		
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			Is that you have a ruler?
		
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			Who does some good?
		
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			But then there's other things that are not
		
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			good Okay.
		
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			So what is the relationship now?
		
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			Okay.
		
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			So this is what what this sets the
		
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			stage for this new relationship we're talking about
		
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			and The the scholars we have to remind
		
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			ourselves that the Ulama That their position is
		
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			to provide a type of moral authority so
		
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			the leader has physical authority If you do
		
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			wrong, he punishes if the enemy comes He
		
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			defends So he has Sulta He has moral
		
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			Physical Authority but the Ulama have moral authority
		
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			because they are the ones who interpret the
		
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			revelation and so Their authority is crucial on
		
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			all levels because the Quran the revelation deals
		
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			with all aspects of life What is concerning
		
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			us in our study?
		
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			Would be more of what they'd call today
		
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			the political side So this is the relationship
		
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			with the rulers themselves and so therefore that
		
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			moral authority When it comes to justice establishing
		
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			justice upholding the truth You see this is
		
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			the job of the Ulama if they see
		
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			falsehood They have to oppose it If they
		
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			see injustice they have to stand against Injustice
		
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			and They have to be strong Even though
		
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			the odds might be against them, but the
		
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			duty of the scholars Is to to stand
		
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			up.
		
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			So this is not easy It's not easy
		
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			at all.
		
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			And this is the reason why the Prophet
		
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			sallallahu alayhi wa sallam actually said Al Ulama
		
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			warathatul anbiya So he said that the scholars
		
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			are the inheritors of the Prophets So literally
		
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			the people who reach this stage of scholarship
		
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			are standing in the position of the Prophets
		
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			themselves And this is very important Because this
		
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			is the essence of an Islamic society So
		
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			what the scholars do how they interpret it
		
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			and then how it's put into practice by
		
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			the rulers This will determine whether you have
		
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			an Islamic society or you don't And that's
		
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			the reason why when you speak about the
		
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			organization of Islamic cooperation the OIC Which is
		
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			like the United Nations of the Muslim world.
		
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			It's got 57 countries where Muslims are the
		
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			majority or a very significant part of the
		
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			population but Unfortunately, none of them Can be
		
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			completely called an Islamic state There are some
		
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			that have more Islam than others There are
		
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			some where people dress a certain way Islamically
		
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			They have Salat, regular Jummah They have Eid
		
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			public There's halal food Okay, some societies don't
		
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			allow Alcohol and drugs to be sold in
		
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			the society But then other things happen, you
		
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			see and people might say well, you know,
		
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			Saudi Arabia And I have to be very
		
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			straightforward Even Saudi Arabia that is not Jazirat
		
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			Al Arab.
		
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			It's not the original Arabia.
		
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			It is Saudi Arabia It's a political state
		
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			governed by a family And I remember being
		
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			in Medina as a young student and I
		
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			was trying to save my money you know
		
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			to take care of my family and you
		
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			know, whatever and so then I I Would
		
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			put my money, I said let me put
		
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			the little money I have in the bank
		
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			Okay, so then that way I can preserve
		
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			it and then after a month or so
		
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			I got a communication from the bank and
		
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			it said Okay, this is what you have
		
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			and it had my money and some extra
		
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			money So I said, what is this extra
		
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			money?
		
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			and he said in Arabic, fa'idah Fa
		
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			'idah means benefit It's some benefit.
		
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			I said no, wait a minute.
		
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			This is interest Like you have given me
		
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			you took my money and you invested it
		
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			This is interest Okay, so this is not
		
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			Benefit this is like dara, this is harm
		
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			so I took my money out of the
		
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			bank and I put it into a money
		
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			lender and And That money lender, alhamdulillah He
		
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			did not take interest and he, jazahullah khair
		
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			His name was Sheikh Rajahi.
		
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			Rajahi is a big person in Arabia Rajahi
		
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			Bank because he started as a money lender
		
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			in Medina and He was he would hold
		
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			people's money and no interest, you know He
		
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			invested and he continued to work and Allah
		
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			blessed him until he became like a billionaire
		
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			where he had millions of dollars and recently
		
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			the news came that You know, he gave
		
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			up his millions of dollars He gave it
		
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			in sadaqah in charity To be given to
		
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			the poor and so he lost his status
		
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			they took him off the status of you
		
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			know Millionaires billionaires, they took Rajahi off, but
		
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			he is really a millionaire with Allah subhana
		
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			wa ta'ala Okay, but the point is
		
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			It was Saudi Arabia and it was an
		
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			interest bank So therefore that's not an Islamic
		
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			society If the economy is basing itself on
		
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			interest it's not an Islamic society and the
		
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			scholars technically speaking Should would have to stand
		
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			up against this they would have to stand
		
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			up and They tried in the best way
		
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			and through the example of Rajahi and other
		
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			people It's spreading now even more in many
		
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			Muslim countries.
		
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			You have interest-free banks that are there
		
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			and so It is that moral authority that
		
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			the scholars Are supposed to live by and
		
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			Allah subhana wa ta'ala tells us in
		
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			Surah Nisa or you who believe Be persistent
		
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			كونوا قوامين بالقسط Persistently stand firm in justice
		
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			شهداء لله Witnesses for Allah Even if it
		
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			is against yourselves or your parents and relatives
		
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			This is serious because for a lot of
		
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			people when it comes to your family your
		
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			parents or your relative That's when you stop
		
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			Because that's their tribe, but that's their family
		
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			But Allah is saying that the believers are
		
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			supposed to stand up for the truth and
		
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			justice under all circumstances so that is the
		
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			role of the scholars and One of the
		
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			great scholars who is an example of this
		
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			For us is Imam Abu Hanifa Imam Abu
		
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			Hanifa Was known for his independence and very
		
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			stubborn strong person who refused to compromise, you
		
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			know his religious principles He lived under Umayyad
		
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			dynasty.
		
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			Now remember after the Khulafah Rashidin 30 years,
		
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			right?
		
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			Then it became Mulk kingdom That's Umayyads So
		
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			the Umayyads ruled for around a hundred years
		
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			and then another dynasty from Quraish took over
		
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			called Abbasids Okay, so this is what this
		
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			means so Imam Abu Hanifa lived right at
		
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			the end of the Umayyads when it turned
		
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			into the Abbasids There was a transition Okay,
		
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			and he was strong because he would not
		
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			he wouldn't be used by anybody Okay, and
		
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			that that's the strong position he had and
		
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			Just as an aside because people might want
		
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			to know a little bit about You know
		
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			his Islamic Position what he contributed that this
		
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			is not the subject of our course You
		
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			get another course on Abu Hanifa's fiqh or
		
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			Abu Hanifa's what he did for Islamic jurisprudence,
		
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			but he was remember he was Just they
		
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			say he met Anas ibn Malik he met
		
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			one of the Sahaba So because Anas ibn
		
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			Malik lived to be about a hundred and
		
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			twenty years old or something like that from
		
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			the blessing of the Prophet sallallahu alayhi wa
		
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			sallam And so you could say that he
		
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			is a Tabi'i you have Sahaba and
		
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			then you have Tabi'in and Tabi'in.
		
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			He's like three generations, right?
		
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			So he would be considered to be from
		
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			the Tabi'in at that time People had
		
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			Hadith scholars were around but there were no
		
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			sets of Hadith The Quran itself had just
		
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			really been codified Okay, so they did have
		
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			the Quran the Uthman text But in terms
		
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			of the Hadith they didn't have Hadith in
		
00:18:35 --> 00:18:35
			books.
		
00:18:35 --> 00:18:37
			So today you have Bukhari, you have Muslim
		
00:18:37 --> 00:18:38
			you have different.
		
00:18:38 --> 00:18:39
			No, they didn't have that.
		
00:18:39 --> 00:18:43
			So therefore as a person who had to
		
00:18:43 --> 00:18:45
			make decisions Because he was living in an
		
00:18:45 --> 00:18:49
			area of Iraq After the Quran itself and
		
00:18:49 --> 00:18:53
			what you knew from the Sunnah or the
		
00:18:53 --> 00:18:58
			Hadiths you have to actually You have to
		
00:18:58 --> 00:19:01
			make some judgments So you have to use
		
00:19:01 --> 00:19:06
			your reasoning your Islamic reasoning and this was
		
00:19:06 --> 00:19:09
			important because at that time Islam is spreading
		
00:19:09 --> 00:19:12
			and It's going into areas that were not
		
00:19:12 --> 00:19:15
			like Arabian Peninsula So when you go into
		
00:19:15 --> 00:19:19
			Iraq now, you are in the Persian and
		
00:19:19 --> 00:19:22
			you go into the Persian lands the Turkish
		
00:19:22 --> 00:19:25
			lands Okay, and then they start going north
		
00:19:25 --> 00:19:26
			into Damascus.
		
00:19:26 --> 00:19:29
			You are now going into different cultures and
		
00:19:30 --> 00:19:34
			So you're going to run across issues and
		
00:19:34 --> 00:19:38
			Maybe the Hadith Didn't talk about or maybe
		
00:19:38 --> 00:19:39
			it did but you didn't get the Hadith
		
00:19:41 --> 00:19:42
			Because there's no Hadith book, right?
		
00:19:43 --> 00:19:44
			Today you can say okay.
		
00:19:44 --> 00:19:47
			I want to know about intoxication So I
		
00:19:47 --> 00:19:50
			turn on my Hadith collection to the section
		
00:19:50 --> 00:19:54
			on intoxication Okay, but you couldn't do that
		
00:19:54 --> 00:19:57
			in those days So you have to make
		
00:19:57 --> 00:20:01
			a judgment You have to make a judgment
		
00:20:02 --> 00:20:06
			Okay, I can remember Being in Medina and
		
00:20:07 --> 00:20:10
			we would get questions from The Muslims in
		
00:20:10 --> 00:20:12
			North America and different parts of the world,
		
00:20:12 --> 00:20:14
			you know ask the Sheikh this and you
		
00:20:14 --> 00:20:16
			know, I was in California for a little
		
00:20:16 --> 00:20:19
			while and California is a strange place with
		
00:20:19 --> 00:20:22
			all types of Drugs and all types of
		
00:20:22 --> 00:20:23
			you know, immoral.
		
00:20:23 --> 00:20:26
			It's a strange place in any event the
		
00:20:26 --> 00:20:29
			Muslims there was a thing called angels dust
		
00:20:29 --> 00:20:32
			and This was a new type of drug
		
00:20:32 --> 00:20:35
			that was on the streets Same way just
		
00:20:35 --> 00:20:38
			recently they had a drug called ecstasy So
		
00:20:38 --> 00:20:42
			ecstasy sounds like something really good You're ecstatic
		
00:20:42 --> 00:20:44
			You're like super happy, right?
		
00:20:45 --> 00:20:46
			It's a drug.
		
00:20:47 --> 00:20:49
			So this this drug was called angels dust
		
00:20:49 --> 00:20:52
			and they would take the drugs from the
		
00:20:52 --> 00:20:54
			embalmers fluid which they put in dead bodies
		
00:20:54 --> 00:20:59
			and They would snort this and go crazy
		
00:21:00 --> 00:21:03
			Okay, so this is they called it angels
		
00:21:03 --> 00:21:06
			dust So they wrote to me and said,
		
00:21:06 --> 00:21:07
			you know, what what does the Sheikh think
		
00:21:07 --> 00:21:08
			about this?
		
00:21:09 --> 00:21:10
			so I took it to the Sheikh and
		
00:21:11 --> 00:21:14
			Egyptian Sheikh from Azhar and I and he
		
00:21:14 --> 00:21:16
			said, okay translate that and I said, ah,
		
00:21:16 --> 00:21:20
			okay Torah but Malika Right the dust of
		
00:21:20 --> 00:21:23
			angels That's the only way I could translate
		
00:21:23 --> 00:21:23
			it.
		
00:21:24 --> 00:21:25
			So the Sheikh said dust of angels.
		
00:21:26 --> 00:21:29
			Let me have some of that Because everybody
		
00:21:29 --> 00:21:32
			wants the dust of the angels, right But
		
00:21:32 --> 00:21:34
			then I explained to him what it was
		
00:21:35 --> 00:21:38
			He said no, no, no, no, no This
		
00:21:38 --> 00:21:42
			is hammer This is intoxicant and it's haram
		
00:21:43 --> 00:21:46
			You see so there's no hadith book to
		
00:21:46 --> 00:21:48
			talking about angels dust.
		
00:21:49 --> 00:21:53
			He had to make A Like a gas
		
00:21:53 --> 00:21:56
			they call, you know where you are basing
		
00:21:56 --> 00:21:58
			it on something it gets you intoxicated So
		
00:21:58 --> 00:22:01
			it's the same so I classify it as
		
00:22:01 --> 00:22:01
			hammer.
		
00:22:01 --> 00:22:05
			You see that's that's how Islamic reasoning so
		
00:22:05 --> 00:22:10
			Imam Abu Hanifa He was really the first
		
00:22:10 --> 00:22:14
			of the ulama, you know to develop a
		
00:22:14 --> 00:22:20
			system of Islamic reasoning and this Islamic reasoning
		
00:22:20 --> 00:22:25
			Is that you have texts You have Quranic
		
00:22:25 --> 00:22:27
			verses you have hadiths, but then you have
		
00:22:27 --> 00:22:32
			new situations And you need a practical solution
		
00:22:32 --> 00:22:38
			So they later called it istihsan Okay, which
		
00:22:38 --> 00:22:42
			is like, you know how you Prefer things
		
00:22:42 --> 00:22:46
			how you choose things Okay, so this istihsan
		
00:22:46 --> 00:22:50
			is now part of the Hanafi School of
		
00:22:50 --> 00:22:53
			thought so if you were to study Hanafi
		
00:22:53 --> 00:22:56
			fiqh today, then you would be taught about
		
00:22:56 --> 00:23:00
			istihsan Okay, but that's how it was Developed
		
00:23:00 --> 00:23:02
			in a very, you know, simple way of
		
00:23:02 --> 00:23:03
			looking at it.
		
00:23:03 --> 00:23:06
			And so This was very important, especially for
		
00:23:06 --> 00:23:07
			Islam.
		
00:23:07 --> 00:23:09
			Remember he is in the area of Kufa
		
00:23:09 --> 00:23:12
			and Iraq and now Islam is spreading into
		
00:23:12 --> 00:23:15
			the Persian lands and then up into the
		
00:23:15 --> 00:23:21
			Turkic lands Okay, so therefore his Way of
		
00:23:21 --> 00:23:28
			thinking the rulers eventually they took his way
		
00:23:28 --> 00:23:32
			of thinking to be Their system because they
		
00:23:32 --> 00:23:34
			needed a way to teach people how to
		
00:23:34 --> 00:23:38
			pray how to fast You need like a
		
00:23:38 --> 00:23:39
			system to do it.
		
00:23:39 --> 00:23:41
			You can't just say go to the Quran.
		
00:23:41 --> 00:23:45
			There's no hadith book So his rulings, his
		
00:23:45 --> 00:23:50
			judgments were later on made to be The
		
00:23:50 --> 00:23:54
			judgments of all the leaders of the empires
		
00:23:54 --> 00:23:55
			in those areas.
		
00:23:56 --> 00:24:01
			It stretched to India So now Pakistan, Afghanistan,
		
00:24:02 --> 00:24:05
			all these areas up in there These became,
		
00:24:06 --> 00:24:08
			not because of Abu Hanifa as you're going
		
00:24:08 --> 00:24:11
			to see Because Abu Hanifa didn't deal with
		
00:24:11 --> 00:24:15
			the rulers Okay, if there's something wrong with
		
00:24:15 --> 00:24:18
			the ruler, he's not gonna Necessarily accept it,
		
00:24:18 --> 00:24:22
			but his students Abu Yusuf and some of
		
00:24:22 --> 00:24:25
			his students they Eventually worked with the rulers
		
00:24:25 --> 00:24:28
			and the rulers chose Hanafi school and they
		
00:24:28 --> 00:24:32
			taught it in all the madrasas So now
		
00:24:32 --> 00:24:35
			if you learn how to pray in those
		
00:24:35 --> 00:24:38
			places then when the imam says in Maghrib
		
00:24:39 --> 00:24:44
			Wala Daaleen, you say Ameen Silently That's Hanafi
		
00:24:45 --> 00:24:46
			Right.
		
00:24:46 --> 00:24:48
			Whereas if you were Shafi, that's another great
		
00:24:48 --> 00:24:52
			imam, then they learn to say Ameen out
		
00:24:52 --> 00:24:57
			loud And there's proof for both sides Okay,
		
00:24:57 --> 00:24:59
			but this is how it How it developed.
		
00:25:00 --> 00:25:03
			So this was very important to have how
		
00:25:03 --> 00:25:04
			to reason Islamically.
		
00:25:05 --> 00:25:08
			So you find Hanafi thinking Was used by
		
00:25:08 --> 00:25:12
			many of the judges Even in Shafi and
		
00:25:12 --> 00:25:16
			Maliki and other lands because it's a system
		
00:25:16 --> 00:25:28
			of reasoning Okay, so yeah When
		
00:25:28 --> 00:25:33
			Islam, the question is why if it's flexible
		
00:25:33 --> 00:25:34
			in reasoning, what about before?
		
00:25:35 --> 00:25:38
			Well, you see When Islam, when it was
		
00:25:38 --> 00:25:43
			revealed, it was revealed amongst the Arabs And
		
00:25:43 --> 00:25:46
			so within Arab culture, there's a certain way
		
00:25:46 --> 00:25:48
			of living There's certain foods that you have,
		
00:25:48 --> 00:25:51
			there's certain clothes that they wear But now
		
00:25:51 --> 00:25:55
			you're going into other lands and there's totally
		
00:25:55 --> 00:25:59
			different foods Different clothing, different lifestyle, you see,
		
00:25:59 --> 00:26:02
			so therefore if you try to use the
		
00:26:02 --> 00:26:07
			Islamic Arab version Like for instance, you have
		
00:26:07 --> 00:26:10
			a nice tauban and it's, you know, you
		
00:26:10 --> 00:26:12
			know white and it's very nice And you
		
00:26:12 --> 00:26:14
			go up on the mountain in Afghanistan in
		
00:26:14 --> 00:26:16
			the wintertime and you put on your taub,
		
00:26:16 --> 00:26:17
			right?
		
00:26:17 --> 00:26:21
			You freeze to death Because you're now in
		
00:26:21 --> 00:26:22
			a land where you have to have woolen
		
00:26:22 --> 00:26:26
			clothes You see, so that's where the flexibility
		
00:26:26 --> 00:26:28
			is because What's that?
		
00:26:32 --> 00:26:34
			Yeah, on the border areas.
		
00:26:34 --> 00:26:40
			So therefore that's That's the flexibility that now
		
00:26:40 --> 00:26:44
			Islam is spreading to different lands, fast Right,
		
00:26:44 --> 00:26:46
			so the scholar's got to make decisions.
		
00:26:46 --> 00:26:47
			Do you eat this?
		
00:26:48 --> 00:26:50
			Don't eat that You do this, you do
		
00:26:50 --> 00:26:52
			that, you know, so you have to have
		
00:26:52 --> 00:26:54
			a reasoning system.
		
00:26:54 --> 00:26:59
			That's where Hanafi school was excellent and he
		
00:26:59 --> 00:27:03
			was a Persian person, his family was Persian
		
00:27:03 --> 00:27:08
			and there is some Historical proof to say
		
00:27:08 --> 00:27:12
			even that his father actually accepted Islam around
		
00:27:12 --> 00:27:15
			the time of the Prophet He was early
		
00:27:15 --> 00:27:19
			convert, a revert to Islam And so Abu
		
00:27:19 --> 00:27:21
			Hanifa was raised in a Muslim family, but
		
00:27:21 --> 00:27:25
			they were new Muslims Okay, that's interesting point
		
00:27:25 --> 00:27:26
			too, right?
		
00:27:26 --> 00:27:28
			Because a lot of people who are rigid
		
00:27:28 --> 00:27:31
			about their families were the true Muslims You
		
00:27:31 --> 00:27:38
			know their Imam his father Embraced Islam So
		
00:27:38 --> 00:27:40
			his father at one point in time was
		
00:27:40 --> 00:27:44
			a fire worshiper Okay, they had Persian culture
		
00:27:45 --> 00:27:48
			They did not have Arab culture You see,
		
00:27:48 --> 00:27:53
			so this very interesting so now Abu Hanifa,
		
00:27:54 --> 00:27:57
			you know, he started off as a merchant
		
00:27:57 --> 00:27:59
			and he would sell cloth and whatnot in
		
00:27:59 --> 00:28:01
			the marketplace and he was known to be
		
00:28:01 --> 00:28:06
			a very Honest type of person, good businessman
		
00:28:06 --> 00:28:09
			and then he ran into, the scholars were
		
00:28:09 --> 00:28:10
			coming He was in the city of Kufa
		
00:28:10 --> 00:28:13
			and remember Kufa and Basra are the two
		
00:28:13 --> 00:28:16
			main cities in Iraq So he was in
		
00:28:16 --> 00:28:19
			Kufa and he ran into this great scholar
		
00:28:19 --> 00:28:24
			Hamad ibn Abi Suleiman And he was great
		
00:28:24 --> 00:28:28
			scholar and so Abu Hanifa Got attached to
		
00:28:28 --> 00:28:32
			him and studied for him for 18 years
		
00:28:32 --> 00:28:36
			Until he mastered the information from the Shaykh
		
00:28:36 --> 00:28:41
			Hamad And Allah blessed him with his abilities
		
00:28:42 --> 00:28:44
			And he became a great scholar in his
		
00:28:44 --> 00:28:44
			own right.
		
00:28:45 --> 00:28:47
			Okay, so that's the basis of who he
		
00:28:47 --> 00:28:51
			is now During the time of the Umayyads
		
00:28:51 --> 00:28:56
			and the Abbasids, there's power struggles going on
		
00:28:56 --> 00:29:00
			so therefore They're not necessarily using the way
		
00:29:00 --> 00:29:03
			of the Prophet, they're using the way of
		
00:29:03 --> 00:29:07
			kings because remember the difference between Khalifa and
		
00:29:07 --> 00:29:10
			the Malik or the king there's a difference
		
00:29:10 --> 00:29:14
			between the two and so One of the
		
00:29:14 --> 00:29:17
			things that they had especially when the Abbasids
		
00:29:17 --> 00:29:20
			came in They needed to prove to people
		
00:29:20 --> 00:29:23
			that they were true Muslim leaders You had
		
00:29:23 --> 00:29:25
			to prove it to people because people were
		
00:29:25 --> 00:29:28
			not sure about them And one of the
		
00:29:28 --> 00:29:31
			best ways is to have great scholars to
		
00:29:31 --> 00:29:34
			be underneath you as your judge As your
		
00:29:34 --> 00:29:38
			Qadi, so you surround yourself with scholars and
		
00:29:38 --> 00:29:42
			you have great judges And so one of
		
00:29:42 --> 00:29:47
			the Khalifas Al-Mansur He approached Abu Hanifa
		
00:29:47 --> 00:29:49
			and he wanted him to be not just
		
00:29:49 --> 00:29:52
			Qadi but Qadi al-Qudat He wanted him
		
00:29:52 --> 00:29:54
			to be the judge of judge supreme judge
		
00:29:55 --> 00:29:58
			Today will be Supreme Court judge he wanted
		
00:29:58 --> 00:30:03
			him to be and Abu Hanifa Answered him
		
00:30:03 --> 00:30:05
			and he basically said to him.
		
00:30:05 --> 00:30:09
			I'm not fit for this job Really inside
		
00:30:09 --> 00:30:11
			he didn't want to submit he didn't want
		
00:30:11 --> 00:30:14
			to be a stooge Right or somebody just
		
00:30:14 --> 00:30:16
			used by the person put into this position
		
00:30:17 --> 00:30:19
			right, but he answered to him and he
		
00:30:19 --> 00:30:22
			said I'm not fit for this and Mansur
		
00:30:22 --> 00:30:23
			continued on and said no.
		
00:30:24 --> 00:30:26
			Yes, you are fit say you're fit Trying
		
00:30:26 --> 00:30:28
			to force him right and then Abu Hanifa
		
00:30:28 --> 00:30:30
			said basically in words if I was to
		
00:30:30 --> 00:30:32
			say to you After I told you I'm
		
00:30:32 --> 00:30:35
			not fit that I am fit then that's
		
00:30:35 --> 00:30:36
			proof.
		
00:30:36 --> 00:30:41
			I shouldn't get the job Very intelligent you
		
00:30:41 --> 00:30:43
			got to be intelligent dealing with these Kings
		
00:30:43 --> 00:30:44
			right because they're like chop your head off
		
00:30:45 --> 00:30:46
			Right.
		
00:30:46 --> 00:30:48
			They were like, you know, they were like
		
00:30:48 --> 00:30:48
			serious.
		
00:30:49 --> 00:30:51
			They were violent But this so this Mansur
		
00:30:51 --> 00:30:54
			he didn't like this He did not like
		
00:30:54 --> 00:30:58
			this So therefore and this is our reality.
		
00:30:58 --> 00:31:00
			A lot of people don't know this about
		
00:31:00 --> 00:31:02
			their leader Abu Hanifa, right?
		
00:31:02 --> 00:31:06
			but Abu Hanifa was put into prison and
		
00:31:08 --> 00:31:10
			While he was in prison He was actually
		
00:31:10 --> 00:31:15
			tortured And they beat him they beat him
		
00:31:15 --> 00:31:22
			repeatedly to try to make him Accept loyalty
		
00:31:23 --> 00:31:26
			To the king to the Amir and they
		
00:31:26 --> 00:31:31
			continue and Abu Hanifa refused to accept he
		
00:31:31 --> 00:31:34
			refused and he stayed in prison for a
		
00:31:34 --> 00:31:39
			period of time and This is where he
		
00:31:39 --> 00:31:42
			stands up as a great leader and in
		
00:31:42 --> 00:31:48
			767 he died while in prison This is
		
00:31:48 --> 00:31:49
			a great Hanafi leader.
		
00:31:50 --> 00:31:52
			A lot of people don't know that But
		
00:31:52 --> 00:31:55
			he died in prison some people say we're
		
00:31:55 --> 00:31:58
			not sure he might have been poisoned But
		
00:31:58 --> 00:32:02
			he actually died in prison Because he refused
		
00:32:03 --> 00:32:06
			To be used by the king or by
		
00:32:06 --> 00:32:09
			the Amir Right and he stood by his
		
00:32:09 --> 00:32:12
			principles Okay, so this is now where?
		
00:32:13 --> 00:32:19
			the scholar is opposing the ruler and Mansur
		
00:32:19 --> 00:32:21
			was not all bad.
		
00:32:21 --> 00:32:23
			He was doing a lot of good things
		
00:32:23 --> 00:32:27
			People making hajj, they're fasting this halal food
		
00:32:28 --> 00:32:32
			You know Islamic society But is this power
		
00:32:32 --> 00:32:32
			struggle, right?
		
00:32:33 --> 00:32:37
			Abu Hanifa refused and So he will be
		
00:32:37 --> 00:32:39
			known for this for his stance that he
		
00:32:39 --> 00:32:45
			took independence of the scholar He set the
		
00:32:45 --> 00:32:48
			stage for other scholars that they should be
		
00:32:48 --> 00:32:53
			independent Right, they should not submit To the
		
00:32:53 --> 00:32:55
			rulers just because the ruler says so and
		
00:32:55 --> 00:32:58
			you have some scholars today Unfortunately, they will
		
00:32:58 --> 00:33:00
			say oh, you know you obey your leaders
		
00:33:00 --> 00:33:03
			no matter what they say You obey your
		
00:33:03 --> 00:33:06
			leaders you see them doing wrong.
		
00:33:06 --> 00:33:08
			I'm not naming countries But you see them
		
00:33:08 --> 00:33:11
			introducing wrong and where where they don't say
		
00:33:11 --> 00:33:15
			anything Right, but the reality is according to
		
00:33:15 --> 00:33:17
			the Hadith you obey the leader as long
		
00:33:17 --> 00:33:20
			as the leader obeys Allah But the leader
		
00:33:20 --> 00:33:23
			does not obey Allah Then you don't have
		
00:33:23 --> 00:33:24
			to obey them.
		
00:33:24 --> 00:33:28
			So Abu Hanifa is a great testament to
		
00:33:28 --> 00:33:33
			the strength of the scholars and his teachings
		
00:33:34 --> 00:33:39
			Continue as one of the great Imams of
		
00:33:39 --> 00:33:42
			the great four Imams that we have Another
		
00:33:42 --> 00:33:46
			great Imam is Imam Malik Ibn Anas Imam
		
00:33:46 --> 00:33:49
			Malik and He is known for what you
		
00:33:49 --> 00:33:51
			call the Maliki school of thought.
		
00:33:52 --> 00:33:54
			So you have Hanafis and Then you have
		
00:33:54 --> 00:33:55
			Maliki school of thought.
		
00:33:56 --> 00:34:01
			Okay, and his school of thought Especially affected
		
00:34:02 --> 00:34:08
			the Arabian Peninsula But especially North Africa West
		
00:34:08 --> 00:34:12
			Africa And when Islam was in Al-Andalus,
		
00:34:13 --> 00:34:15
			which is Spain and Portugal it also spread
		
00:34:15 --> 00:34:19
			to that area there so Imam Malik was
		
00:34:19 --> 00:34:22
			born in 711 AD or CE.
		
00:34:23 --> 00:34:25
			He was born in Medina like he spends
		
00:34:25 --> 00:34:28
			most of his life basically in Medina and
		
00:34:29 --> 00:34:30
			He was Yemeni.
		
00:34:30 --> 00:34:32
			He was a Yemeni.
		
00:34:32 --> 00:34:34
			Remember the Yemenis today are strong, right?
		
00:34:34 --> 00:34:40
			He was a Yemeni right and His family
		
00:34:40 --> 00:34:43
			had moved from Yemen up into Medina and
		
00:34:44 --> 00:34:46
			He grew up, you know, he's Medina.
		
00:34:47 --> 00:34:49
			So the scholars are there and you know,
		
00:34:49 --> 00:34:52
			he's in this environment and he got to
		
00:34:52 --> 00:34:57
			actually study with many of the Tabi'een
		
00:34:57 --> 00:35:01
			You know and not Sahaba because the last
		
00:35:01 --> 00:35:04
			one had passed So but the Tabi'een
		
00:35:04 --> 00:35:07
			and you know, he was very fortunate and
		
00:35:07 --> 00:35:11
			just to look at his approach Okay a
		
00:35:11 --> 00:35:15
			little bit about his fiqh is that Amongst
		
00:35:15 --> 00:35:15
			his teachers.
		
00:35:16 --> 00:35:17
			He had a number of teachers that are
		
00:35:17 --> 00:35:20
			really important, but two important teachers.
		
00:35:20 --> 00:35:24
			One is Nafia Mola Ibn Umar and Nafia
		
00:35:24 --> 00:35:28
			was the freed slave or bonded servant of
		
00:35:28 --> 00:35:33
			the famous companion Abdullah Ibn Umar Okay, so
		
00:35:33 --> 00:35:33
			he was like a servant.
		
00:35:34 --> 00:35:36
			It's not slavery like, you know today, but
		
00:35:36 --> 00:35:39
			but you know, he came under You know
		
00:35:39 --> 00:35:41
			the rule the possession of Abdullah Ibn Umar.
		
00:35:42 --> 00:35:45
			He freed him Right and and he became
		
00:35:45 --> 00:35:48
			his like right-hand man Okay, and Abdullah
		
00:35:48 --> 00:35:50
			Ibn Umar was a great scholar.
		
00:35:50 --> 00:35:52
			He is the son of Umar Ibn al
		
00:35:52 --> 00:35:56
			-Khattab And so he was one of the
		
00:35:56 --> 00:35:59
			great Scholars after the early Sahaba.
		
00:35:59 --> 00:36:01
			He's considered to be one of the you
		
00:36:01 --> 00:36:06
			know, really strong scholars and so Nafia Got
		
00:36:06 --> 00:36:12
			his information directly from Abdullah Ibn Umar right
		
00:36:12 --> 00:36:17
			and so Imam Malik got his information from
		
00:36:17 --> 00:36:23
			Nafia okay, and So his chain of information
		
00:36:23 --> 00:36:25
			Just to show you isn't that because a
		
00:36:25 --> 00:36:27
			lot of isn't that sometimes sound like really
		
00:36:27 --> 00:36:28
			long and stuff, right?
		
00:36:29 --> 00:36:32
			His isn't that he would say he would
		
00:36:32 --> 00:36:36
			present a hadith And he would say this
		
00:36:36 --> 00:36:41
			is this was reported from Nafia Who reported
		
00:36:41 --> 00:36:42
			it from Ibn Umar?
		
00:36:43 --> 00:36:45
			Who reported it from the Prophet?
		
00:36:46 --> 00:36:50
			You see how close that is So that
		
00:36:50 --> 00:36:54
			is called the golden chain Like his chain
		
00:36:54 --> 00:36:58
			is one of the closest chains if you
		
00:36:58 --> 00:37:01
			want to follow it Okay, and that is
		
00:37:01 --> 00:37:03
			the basis of his book called al-Muwatta
		
00:37:03 --> 00:37:09
			So al-Muwatta follows this golden chain Coming
		
00:37:09 --> 00:37:12
			from Nafia another one of his scholars that
		
00:37:12 --> 00:37:14
			we looked at in the previous class was
		
00:37:14 --> 00:37:18
			Ibn Shihab al-Zuhri and Al-Zuhri as
		
00:37:18 --> 00:37:23
			we learned Was a great scholar who cooperated
		
00:37:23 --> 00:37:27
			with with the Khalifa Umar Ibn Abdulaziz And
		
00:37:27 --> 00:37:30
			we studied that last class and al-Zuhri
		
00:37:30 --> 00:37:36
			his systematic approach to hadith He was the
		
00:37:36 --> 00:37:40
			one that influenced people To actually codify hadith.
		
00:37:41 --> 00:37:43
			Imam al-Zuhri Was one of the key
		
00:37:43 --> 00:37:44
			people.
		
00:37:44 --> 00:37:47
			Okay, so he had an influence over Imam
		
00:37:47 --> 00:37:51
			Malik and Imam Malik Codified and so his
		
00:37:51 --> 00:37:54
			book al-Muwatta is the first codified book
		
00:37:54 --> 00:37:58
			of hadith even before Bukhari and Muslim.
		
00:37:59 --> 00:38:00
			There's no Bukhari and Muslim at that time
		
00:38:01 --> 00:38:05
			Okay, and so okay, but what what's important
		
00:38:05 --> 00:38:06
			to us now?
		
00:38:06 --> 00:38:07
			What's important to us?
		
00:38:08 --> 00:38:12
			What's important to us is the relationship with
		
00:38:12 --> 00:38:13
			the rulers.
		
00:38:15 --> 00:38:20
			Now Imam Malik Kept was low-key He
		
00:38:20 --> 00:38:24
			taught his classes He was in Medina calm
		
00:38:24 --> 00:38:29
			setting Okay, but he was very courageous person
		
00:38:29 --> 00:38:32
			and he was a person he refused To
		
00:38:32 --> 00:38:34
			be influenced by rulers.
		
00:38:35 --> 00:38:38
			He refused Even it's and it's amazing.
		
00:38:38 --> 00:38:40
			There's a story one time where a group
		
00:38:40 --> 00:38:46
			came from Mecca and The group leader said
		
00:38:46 --> 00:38:48
			we have some students the Emir of Mecca
		
00:38:48 --> 00:38:52
			Wants you to teach these students, especially this
		
00:38:52 --> 00:38:56
			one here one in particular And the Emir
		
00:38:56 --> 00:39:00
			of Mecca, of course You're talking about the
		
00:39:00 --> 00:39:04
			the Umayyads, you know period So, you know
		
00:39:04 --> 00:39:06
			and so so the Emir of Mecca wants
		
00:39:06 --> 00:39:09
			you to teach the Imam Malik this person
		
00:39:10 --> 00:39:13
			So Imam Malik said no Take him away
		
00:39:15 --> 00:39:16
			Then the person did the leader of the
		
00:39:16 --> 00:39:21
			caravan said please The Emir has specifically said
		
00:39:21 --> 00:39:25
			this person is a genius Please so Imam
		
00:39:25 --> 00:39:28
			Malik said okay send the boy so he
		
00:39:28 --> 00:39:30
			sat the boy down with him in words
		
00:39:30 --> 00:39:33
			and He tested him and checked him out
		
00:39:33 --> 00:39:35
			and he said I'll take the boy.
		
00:39:37 --> 00:39:39
			Okay, you know that was that was Imam
		
00:39:39 --> 00:39:43
			al-Shafi'i Think about this now, you
		
00:39:43 --> 00:39:46
			see how Maliki said I'm a Shafi'i
		
00:39:46 --> 00:39:47
			and you're a Maliki.
		
00:39:48 --> 00:39:51
			He was a student He was the best
		
00:39:51 --> 00:39:54
			student of Imam Malik That's what Imam al
		
00:39:54 --> 00:39:57
			-Shafi'i was and he actually improved on
		
00:39:57 --> 00:40:00
			Imam Malik's school of thought But he didn't
		
00:40:00 --> 00:40:01
			separate it, right?
		
00:40:01 --> 00:40:03
			He didn't disrespect him Right, he was a
		
00:40:03 --> 00:40:06
			student so that's how Imam Malik was now
		
00:40:06 --> 00:40:09
			you have your rule the Abbasids take over
		
00:40:11 --> 00:40:14
			And they want everybody to now swear loyalty
		
00:40:14 --> 00:40:18
			to them You must swear loyalty to us
		
00:40:19 --> 00:40:23
			now Imam Malik had made a ruling a
		
00:40:23 --> 00:40:27
			fatwa and it said that if you Are
		
00:40:27 --> 00:40:32
			forced to do something If you're forced to
		
00:40:32 --> 00:40:35
			take an oath or if you're forced to
		
00:40:35 --> 00:40:41
			do a marriage contract It's not valid Because
		
00:40:41 --> 00:40:44
			it was done by force So nothing anything
		
00:40:44 --> 00:40:46
			done by force is invalid.
		
00:40:46 --> 00:40:51
			So now There's an issue here because this
		
00:40:51 --> 00:40:54
			is the issue of Be'a and the
		
00:40:54 --> 00:40:56
			Be'a is the oath to the Khalifa
		
00:40:57 --> 00:41:00
			Okay, and they're forcing everybody to do it
		
00:41:00 --> 00:41:04
			but the fatwa of Imam Malik said That
		
00:41:04 --> 00:41:06
			anytime you're forced to do something, it's not
		
00:41:06 --> 00:41:09
			valid So when they try to force the
		
00:41:09 --> 00:41:12
			people in Medina and the students of Imam
		
00:41:12 --> 00:41:13
			Malik who knew him They said no, Imam
		
00:41:13 --> 00:41:17
			Malik's fatwa is clear Like you can't force
		
00:41:17 --> 00:41:19
			us to accept you.
		
00:41:19 --> 00:41:22
			Maybe we do maybe we don't But you
		
00:41:22 --> 00:41:23
			can't force us.
		
00:41:24 --> 00:41:27
			So now They came now on Imam Malik
		
00:41:27 --> 00:41:30
			and they said, okay, what is this?
		
00:41:31 --> 00:41:33
			So the Umayyad governor of Medina, excuse me
		
00:41:33 --> 00:41:36
			it's the Umayyads, the Umayyad governor of Medina
		
00:41:36 --> 00:41:42
			Jafar Ibn Sulaiman He ordered Imam Malik Because
		
00:41:42 --> 00:41:44
			Imam Malik refused to change his fatwa.
		
00:41:47 --> 00:41:48
			I'm not going to change it for you
		
00:41:48 --> 00:41:52
			because you're the leader So they ordered for
		
00:41:52 --> 00:41:56
			him to be publicly flogged Beat him publicly.
		
00:41:57 --> 00:42:00
			This is Imam Malik man This is your
		
00:42:00 --> 00:42:01
			Imam Maliki school of thought, right?
		
00:42:02 --> 00:42:06
			the great leader, the Muwatta To beat him
		
00:42:06 --> 00:42:12
			publicly, Imam Malik, no Imprison him, Imam Malik
		
00:42:12 --> 00:42:13
			refused.
		
00:42:14 --> 00:42:18
			They even pulled his arms Until the arm
		
00:42:18 --> 00:42:23
			came out of the socket Okay, and they
		
00:42:23 --> 00:42:25
			said that at some points Imam Malik when
		
00:42:25 --> 00:42:28
			he prayed He had to pray with his
		
00:42:28 --> 00:42:32
			hands on the side Now some people claim,
		
00:42:33 --> 00:42:36
			you know in the struggle against Madhhabs they
		
00:42:36 --> 00:42:38
			say that's why Maliki's prayed like this with
		
00:42:38 --> 00:42:40
			a hand on the side like the Shia
		
00:42:40 --> 00:42:43
			because Imam Malik was wounded, right?
		
00:42:43 --> 00:42:44
			He couldn't raise his arms.
		
00:42:45 --> 00:42:48
			They were pulled out But the Maliki's would
		
00:42:48 --> 00:42:50
			say no We have proof that there were
		
00:42:50 --> 00:42:53
			people amongst the people of Medina who actually
		
00:42:53 --> 00:42:54
			prayed like this with their hand on the
		
00:42:54 --> 00:42:58
			side It's not because of the injury Okay,
		
00:42:58 --> 00:43:04
			but Imam Malik held this position and eventually
		
00:43:04 --> 00:43:10
			he was released and He leaves a great
		
00:43:10 --> 00:43:15
			legacy number one that you know, he is
		
00:43:16 --> 00:43:20
			Authentic and when he brings his Hadiths He's
		
00:43:20 --> 00:43:23
			bringing you probably the most authentic chain of
		
00:43:23 --> 00:43:27
			information that you can have So he sets
		
00:43:27 --> 00:43:29
			the stage for all the other people who
		
00:43:29 --> 00:43:32
			are going to come afterwards in Terms of
		
00:43:32 --> 00:43:34
			what you know your chain what you want
		
00:43:34 --> 00:43:38
			your Isnab to be He also was independent.
		
00:43:39 --> 00:43:42
			He had high integrity He refused to submit
		
00:43:42 --> 00:43:44
			to oppression of the leader.
		
00:43:45 --> 00:43:47
			If the leaders were doing what is right,
		
00:43:47 --> 00:43:51
			he has no problem But if they're forcing
		
00:43:51 --> 00:43:54
			him to do something Then he will not
		
00:43:54 --> 00:43:56
			do it So this is the great Imam
		
00:43:56 --> 00:44:03
			Malik another example of this Amazing legacy The
		
00:44:03 --> 00:44:07
			third Imam that we're looking at tonight Is
		
00:44:07 --> 00:44:13
			Imam Ahmed Ibn Hanbal Rahim Allah and This
		
00:44:13 --> 00:44:18
			is the fourth We've already mentioned Abu Hanifa
		
00:44:19 --> 00:44:22
			Malik Shafi So the fourth of the four
		
00:44:22 --> 00:44:28
			great schools is Hanbali school okay, and Imam
		
00:44:28 --> 00:44:37
			Ahmed Was highly respected Strong person in traditions
		
00:44:37 --> 00:44:41
			He follows the traditions and he has a
		
00:44:41 --> 00:44:44
			great influence up until today Who was Imam
		
00:44:44 --> 00:44:44
			Ahmed?
		
00:44:45 --> 00:44:47
			He was born in 780 in Baghdad.
		
00:44:47 --> 00:44:53
			So he was Arab tribe the Shayban tribe
		
00:44:53 --> 00:44:56
			Okay, so he was born in Iraq his
		
00:44:56 --> 00:44:57
			father died when he was young so he
		
00:44:57 --> 00:45:00
			was raised by his mother and His mother
		
00:45:00 --> 00:45:06
			had knowledgeable person So she supported him She
		
00:45:06 --> 00:45:10
			saw that he was inclined toward knowledge and
		
00:45:10 --> 00:45:13
			then set him with the ulema from an
		
00:45:13 --> 00:45:16
			early age and So he was able to
		
00:45:16 --> 00:45:21
			study under some great Leaders who were there
		
00:45:21 --> 00:45:25
			and great teachers So he had a really
		
00:45:25 --> 00:45:27
			great education Plus the fact that now he
		
00:45:27 --> 00:45:29
			was different than Imam Malik.
		
00:45:29 --> 00:45:32
			Imam Malik stayed in Medina But Imam Ahmed
		
00:45:32 --> 00:45:38
			traveled So Imam Ahmed traveled to Kufa, Basra,
		
00:45:38 --> 00:45:39
			Mecca, Medina.
		
00:45:40 --> 00:45:44
			He even went down to Yemen Syria So
		
00:45:44 --> 00:45:48
			he traveled all around meeting scholars So he
		
00:45:48 --> 00:45:50
			was able to meet with many of the
		
00:45:50 --> 00:45:53
			great scholars and he was able to collect
		
00:45:53 --> 00:45:58
			hadiths So he was remember the codifying You
		
00:45:58 --> 00:46:01
			know system was already there, you know, they're
		
00:46:01 --> 00:46:04
			being so now he is the one who's
		
00:46:04 --> 00:46:08
			sweeping He's sweeping the area and he's codifying
		
00:46:08 --> 00:46:12
			information and One of his teachers look at
		
00:46:12 --> 00:46:15
			the chain now One of his teachers is
		
00:46:15 --> 00:46:19
			Imam Ashrafi Okay, so now how you say
		
00:46:19 --> 00:46:20
			I'm a Hanafi.
		
00:46:20 --> 00:46:22
			I remember one time the brother came to
		
00:46:22 --> 00:46:24
			me and said, you know Can a Hanafi
		
00:46:24 --> 00:46:25
			marry a Shafi?
		
00:46:26 --> 00:46:28
			That's what he said to me Can a
		
00:46:28 --> 00:46:30
			Hanafi marry a Shafi?
		
00:46:30 --> 00:46:33
			I said wait a minute These are teachers
		
00:46:33 --> 00:46:36
			and students of each other How can you
		
00:46:36 --> 00:46:37
			say something like this?
		
00:46:37 --> 00:46:39
			That's how divided we've become like if you're
		
00:46:39 --> 00:46:41
			a Hanafi You must be an Indian or
		
00:46:41 --> 00:46:43
			Pakistani if you're a Shafi, you're a Somali
		
00:46:43 --> 00:46:45
			or Yemeni, you know If you're Hanbali, you're
		
00:46:45 --> 00:46:47
			from Saudi Arabia, you know, if you're Maliki
		
00:46:47 --> 00:46:51
			or North African or Nigerian We made it
		
00:46:51 --> 00:46:55
			into tribalism But it's not tribalism and it
		
00:46:55 --> 00:46:58
			was never supposed to be and so he
		
00:46:58 --> 00:47:02
			studied under Hisham Ibn Bashir Sufyan Ibn Uyayna
		
00:47:03 --> 00:47:07
			Right great scholars of hadith And so he
		
00:47:07 --> 00:47:11
			was really into hadith You know and by
		
00:47:11 --> 00:47:14
			that time there was a lot of Collections
		
00:47:14 --> 00:47:15
			out there now.
		
00:47:16 --> 00:47:19
			There was a lot of information and so
		
00:47:19 --> 00:47:23
			he was able to Go deep into the
		
00:47:23 --> 00:47:29
			study of hadith so remember Abu Hanifa His
		
00:47:29 --> 00:47:32
			system there's not that many hadith around you
		
00:47:32 --> 00:47:34
			have the Quran some hadith you got to
		
00:47:34 --> 00:47:40
			use your reasoning Okay, Imam Malik He also
		
00:47:40 --> 00:47:43
			used Amal Ahlul Medina the actions of the
		
00:47:43 --> 00:47:45
			people of Medina he considered that almost like
		
00:47:45 --> 00:47:47
			a hadith Because he was these were the
		
00:47:47 --> 00:47:52
			Tabi'een He grew up in Medina So
		
00:47:52 --> 00:47:54
			so he considered their actions to be like
		
00:47:54 --> 00:47:57
			a hadith if there was 50 of them
		
00:47:57 --> 00:47:59
			doing something then it must be right right
		
00:48:00 --> 00:48:02
			So that that becomes part of the Maliki
		
00:48:02 --> 00:48:06
			school, you know of thought and but Imam
		
00:48:06 --> 00:48:09
			Ahmed He was very strict in terms of
		
00:48:09 --> 00:48:13
			the Quran and he wants to go directly
		
00:48:13 --> 00:48:15
			to the Prophet sallallahu alayhi wa sallam You
		
00:48:15 --> 00:48:19
			know he used Qiyas, he used analogy he
		
00:48:19 --> 00:48:23
			used you know other things, but he would
		
00:48:23 --> 00:48:28
			prefer a hadith He prefer a hadith you
		
00:48:28 --> 00:48:30
			have the Quran and it's an issue.
		
00:48:30 --> 00:48:31
			What did the Prophet sallallahu alayhi wa sallam
		
00:48:31 --> 00:48:32
			say?
		
00:48:32 --> 00:48:37
			Okay, now because he traveled so much his
		
00:48:37 --> 00:48:40
			book of hadith called the Musnad Imam Ahmed
		
00:48:40 --> 00:48:43
			it was it's a collection of 30,000
		
00:48:43 --> 00:48:46
			hadiths Like if you put it on your
		
00:48:46 --> 00:48:51
			bookshelf, it's like huge right 30,000 hadiths
		
00:48:51 --> 00:48:55
			He collected Imagine how much time he had
		
00:48:55 --> 00:48:56
			to spend.
		
00:48:56 --> 00:48:58
			I mean we don't even have enough time
		
00:48:58 --> 00:49:02
			to read 30,000 pages of books He's
		
00:49:02 --> 00:49:05
			collecting the hadith compiling them putting them in
		
00:49:05 --> 00:49:09
			the Musnad okay, and It's not you know
		
00:49:09 --> 00:49:13
			as authentic as say the Muwatta or Bukhari
		
00:49:13 --> 00:49:15
			or Muslim But it has it's true.
		
00:49:15 --> 00:49:18
			He brought in You know those hadiths so
		
00:49:18 --> 00:49:24
			therefore for just about every subject Every issue
		
00:49:24 --> 00:49:26
			in the in the Hanbali school of thought
		
00:49:26 --> 00:49:30
			you can get a hadith So this is
		
00:49:30 --> 00:49:34
			why the Hanbalis they are called Ahlul Hadith
		
00:49:36 --> 00:49:38
			And this name now is being used by
		
00:49:38 --> 00:49:41
			a group that's in the Muslim world called
		
00:49:41 --> 00:49:46
			Salafi so the Salafi group really This is
		
00:49:46 --> 00:49:48
			all this use of Salafi how it's being
		
00:49:48 --> 00:49:51
			used today It's only in the past, you
		
00:49:51 --> 00:49:53
			know a few decades people before that it
		
00:49:53 --> 00:49:56
			would be Ahlul Hadith So it's the people
		
00:49:56 --> 00:50:01
			who Hanbalis Because they prefer to have an
		
00:50:01 --> 00:50:05
			authentic hadith over somebody's opinion Even if the
		
00:50:05 --> 00:50:07
			hadith was not that strong.
		
00:50:07 --> 00:50:08
			It's a little weak.
		
00:50:08 --> 00:50:12
			They'd rather have that than somebody's opinion Okay,
		
00:50:12 --> 00:50:17
			so this is now what's concerning us What's
		
00:50:17 --> 00:50:23
			concerning us is The trial and the imprisonment
		
00:50:23 --> 00:50:28
			the Mihna the Inquisition now Imam Ahmed His
		
00:50:28 --> 00:50:32
			life was in the Abbasid period So the
		
00:50:32 --> 00:50:36
			Abbasids were ruling with you know their force
		
00:50:36 --> 00:50:40
			They were ruling and in the 9th century
		
00:50:40 --> 00:50:44
			the Khalifa called Ma'mun Okay, he's a strong
		
00:50:44 --> 00:50:46
			Khalifa again.
		
00:50:46 --> 00:50:48
			Remember our hadith in the beginning.
		
00:50:48 --> 00:50:52
			They're good, but there's something tainted Okay, but
		
00:50:52 --> 00:50:54
			they do a lot of good that's how
		
00:50:54 --> 00:50:56
			he is because he does a lot of
		
00:50:56 --> 00:50:59
			good Baitul Hikmah, all the science and all
		
00:50:59 --> 00:51:02
			the stuff is under his rule But there's
		
00:51:02 --> 00:51:03
			something tainted.
		
00:51:04 --> 00:51:08
			His taint was this philosophical movement called Mu'tazila
		
00:51:09 --> 00:51:16
			Okay, and this Mu'tazila movement It goes back
		
00:51:16 --> 00:51:18
			to the time of Al-Hasan al-Basri.
		
00:51:19 --> 00:51:22
			So this is the Tabi'in One of
		
00:51:22 --> 00:51:26
			his students Wasil ibn Ata He disagreed like
		
00:51:26 --> 00:51:28
			there was a question that said okay if
		
00:51:28 --> 00:51:33
			a person commits sin You know he commits
		
00:51:33 --> 00:51:35
			adultery or he drinks alcohol.
		
00:51:35 --> 00:51:36
			Is that person still a Muslim?
		
00:51:38 --> 00:51:40
			So Al-Hasan al-Basri said the person's
		
00:51:40 --> 00:51:41
			still a Muslim.
		
00:51:42 --> 00:51:45
			They're just a Fasiq And Wasil didn't like
		
00:51:45 --> 00:51:50
			this right and he Separated.
		
00:51:50 --> 00:51:51
			This is sort of like a it's almost
		
00:51:51 --> 00:51:54
			like a Khawarij way of looking at things
		
00:51:54 --> 00:51:56
			the people who went outside of Ali So
		
00:51:56 --> 00:51:59
			he left and he got into his own
		
00:51:59 --> 00:52:02
			group and they started their own philosophy and
		
00:52:02 --> 00:52:06
			now they were influenced heavily by Greek and
		
00:52:06 --> 00:52:09
			Roman philosophy because remember during this time all
		
00:52:09 --> 00:52:12
			types of philosophies were being translated into Arabic
		
00:52:13 --> 00:52:16
			So you have Socrates and you have Plato
		
00:52:16 --> 00:52:20
			and all these things translated into Arabic Okay,
		
00:52:20 --> 00:52:25
			so this movement called Mu'tazila Okay, and it
		
00:52:25 --> 00:52:28
			comes from I'tizal, which means they separated from
		
00:52:28 --> 00:52:29
			Imam Hassan al-Basri.
		
00:52:30 --> 00:52:36
			So this group They had some different positions
		
00:52:37 --> 00:52:42
			okay, and one of their positions that they
		
00:52:42 --> 00:52:45
			had is and this is the main controversy
		
00:52:45 --> 00:52:48
			is And this is a minor point that
		
00:52:48 --> 00:52:51
			should never be a big thing But the
		
00:52:51 --> 00:52:57
			point is that is the Quran Kalamullah Is
		
00:52:57 --> 00:53:01
			it the words of Allah or is it
		
00:53:01 --> 00:53:02
			a creation?
		
00:53:04 --> 00:53:06
			So is the Quran like a creation?
		
00:53:09 --> 00:53:11
			No, I mean originally it wasn't a physical
		
00:53:11 --> 00:53:14
			book, but even the words themself Which came
		
00:53:14 --> 00:53:16
			into a physical book, but even before that
		
00:53:16 --> 00:53:19
			is that Kalamullah or is it a created
		
00:53:19 --> 00:53:19
			thing?
		
00:53:20 --> 00:53:22
			Are these words a created thing?
		
00:53:24 --> 00:53:26
			And their argument they argue say well, you
		
00:53:26 --> 00:53:30
			know if you say it's Kalamullah Then to
		
00:53:30 --> 00:53:34
			speak you got to have a mouth If
		
00:53:34 --> 00:53:35
			you got a mouth you got a head
		
00:53:36 --> 00:53:38
			So you're saying Allah is a man?
		
00:53:38 --> 00:53:43
			You know like this philosophical argument But Imam
		
00:53:43 --> 00:53:46
			Ahmed's position is this is the Kalamullah.
		
00:53:46 --> 00:53:51
			It is not created Allah sent this down
		
00:53:51 --> 00:53:55
			how Allah did it Only Allah knows It's
		
00:53:55 --> 00:53:58
			obviously not like human beings Because the Quran
		
00:53:58 --> 00:54:01
			says There's nothing like Allah.
		
00:54:01 --> 00:54:03
			So there's no tongue and there's no head
		
00:54:05 --> 00:54:09
			Okay, so so But it's a philosophical argument.
		
00:54:09 --> 00:54:13
			It gets into egos and My movement against
		
00:54:13 --> 00:54:17
			your movement you see and so they reached
		
00:54:17 --> 00:54:21
			the Khalifa and the Khalifa took on this
		
00:54:21 --> 00:54:26
			philosophical movement and He started to he said
		
00:54:26 --> 00:54:29
			I want all the scholars to accept Muatazila
		
00:54:30 --> 00:54:35
			If you don't I'm gonna punish you so
		
00:54:35 --> 00:54:39
			many of the scholars You know agreed, but
		
00:54:39 --> 00:54:41
			there was a group of them They disagreed
		
00:54:41 --> 00:54:43
			and some of them were actually put into
		
00:54:43 --> 00:54:46
			this caravan and chains, whatever and brought to
		
00:54:46 --> 00:54:52
			the capital Imam Ahmed refused Okay, and this
		
00:54:52 --> 00:54:55
			is a great Imam Known by so many
		
00:54:55 --> 00:54:58
			people But he refused he said bring me
		
00:54:58 --> 00:55:02
			proof What's your deleal bring me something from
		
00:55:02 --> 00:55:04
			the Quran bring me something from the Hadith
		
00:55:04 --> 00:55:09
			if you don't have proof No, and he
		
00:55:09 --> 00:55:14
			refused and he was also punished He was
		
00:55:14 --> 00:55:15
			beat so bad.
		
00:55:16 --> 00:55:20
			He went unconscious These are your Imams, right?
		
00:55:21 --> 00:55:22
			It's not easy to be an Imam, right?
		
00:55:23 --> 00:55:25
			Because you're standing for the truth and Shaitan
		
00:55:25 --> 00:55:27
			is so powerful amongst people, right?
		
00:55:28 --> 00:55:31
			You got to be strong So he stayed
		
00:55:31 --> 00:55:34
			in jail for like two years But he
		
00:55:34 --> 00:55:37
			was so beloved by the people that when
		
00:55:37 --> 00:55:40
			the Mujahideen were out fighting They were calling
		
00:55:40 --> 00:55:45
			Imam Ahmed's name and the leadership changed.
		
00:55:46 --> 00:55:52
			So when the leadership changed Imam Ahmed came
		
00:55:52 --> 00:55:57
			out and A celebrated Imam and he gives
		
00:55:57 --> 00:56:02
			us a powerful legacy He will he and
		
00:56:02 --> 00:56:05
			they say that he saved the Ummah Abu
		
00:56:05 --> 00:56:08
			Bakr saved the Ummah in the beginning.
		
00:56:08 --> 00:56:10
			Remember when the people went outside of Abu
		
00:56:10 --> 00:56:13
			Bakr and they said after him Imam Ahmed
		
00:56:14 --> 00:56:19
			Saved the Muslim Ummah Because this philosophy was
		
00:56:19 --> 00:56:23
			about to overcome The most destroy our connection
		
00:56:23 --> 00:56:27
			here with Quran and Sunnah and Imam Ahmed
		
00:56:27 --> 00:56:30
			stood his ground So he is a central
		
00:56:31 --> 00:56:36
			important person resilient strength and You know one
		
00:56:36 --> 00:56:38
			of one of our great Imams So this
		
00:56:38 --> 00:56:42
			now these are three examples of the struggle
		
00:56:42 --> 00:56:45
			that goes on between the rulers And The
		
00:56:45 --> 00:56:45
			scholars.
		
00:56:48 --> 00:56:48
			Okay.
		
00:56:48 --> 00:56:49
			This is our example.
		
00:56:50 --> 00:56:51
			I want to open up the floor for
		
00:56:51 --> 00:56:55
			any questions That anybody may have concerning this
		
00:56:55 --> 00:57:08
			group Yes,
		
00:57:10 --> 00:57:13
			so so many people naturally took the position
		
00:57:13 --> 00:57:18
			of you know, Imam Ahmed but People in
		
00:57:18 --> 00:57:20
			the government and the other people they were
		
00:57:20 --> 00:57:20
			forced.
		
00:57:21 --> 00:57:25
			A movement started by one of the Mu'tazila
		
00:57:26 --> 00:57:29
			And this is Abu Hassan Ash'ari and
		
00:57:29 --> 00:57:32
			Ash'ari he was into this philosophy and
		
00:57:32 --> 00:57:37
			everything and then he repented from this and
		
00:57:37 --> 00:57:41
			he developed a system of Argumentation how to
		
00:57:41 --> 00:57:45
			defeat the Mu'tazila in an argument and that's
		
00:57:45 --> 00:57:49
			called today Ash'ari school of thought so
		
00:57:49 --> 00:57:53
			if you get into these debates about Aqidah,
		
00:57:53 --> 00:57:53
			right?
		
00:57:54 --> 00:57:56
			So they'll say Salafi, Ash'ari, you know,
		
00:57:57 --> 00:57:59
			whatever the Ash'ari school, you know, their
		
00:57:59 --> 00:58:04
			leader was originally Mu'tazila But then he left
		
00:58:04 --> 00:58:06
			it and he developed a way where you
		
00:58:06 --> 00:58:09
			could logically argue against these people Imam Ahmed
		
00:58:09 --> 00:58:10
			and them they didn't argue against them.
		
00:58:11 --> 00:58:12
			They just said bring me proof If you
		
00:58:12 --> 00:58:14
			don't bring me proof, I don't want to
		
00:58:14 --> 00:58:17
			hear you But that's not enough for some
		
00:58:17 --> 00:58:21
			people some people need some kind of Argumentation.
		
00:58:21 --> 00:58:25
			So Imam Ash'ari He developed this system
		
00:58:26 --> 00:58:30
			he's Ahlus Sunnah wal Jama'ah and But
		
00:58:30 --> 00:58:32
			some people say that because he had so
		
00:58:32 --> 00:58:37
			much in him that it even influenced his
		
00:58:37 --> 00:58:41
			philosophy slightly and And this is where you
		
00:58:41 --> 00:58:44
			have an argument between Salafis and Ash'aris
		
00:58:45 --> 00:58:50
			It really shouldn't be a major Argument, it's
		
00:58:50 --> 00:58:54
			very hair-splitting points on the names and
		
00:58:54 --> 00:58:57
			descriptions of Allah and things like this shouldn't
		
00:58:57 --> 00:59:00
			be a major thing Azhar University is Ash
		
00:59:00 --> 00:59:06
			'ari Azhar, Egypt and many universities So it
		
00:59:06 --> 00:59:09
			really shouldn't be and it isn't really, you
		
00:59:09 --> 00:59:13
			know a major difference But small-minded people,
		
00:59:13 --> 00:59:15
			you know turn it into a difference there
		
00:59:15 --> 00:59:17
			The key point that we're looking at is
		
00:59:17 --> 00:59:21
			about Imam Ahmed ibn Hanbal Imam Abu Hanifa,
		
00:59:21 --> 00:59:30
			Imam Malik questions His name was Wasil ibn
		
00:59:30 --> 00:59:35
			Atta Wasil, Wasil ibn Atta.
		
00:59:35 --> 00:59:39
			He was a student of Al Hassan al
		
00:59:39 --> 00:59:47
			Basri You said Imam Maliki prayed with a
		
00:59:47 --> 00:59:48
			hand on his side, right?
		
00:59:48 --> 00:59:50
			So it had to be during the Prophet's
		
00:59:50 --> 00:59:53
			time he did that too?
		
00:59:55 --> 00:59:57
			According to the Maliki school of thought, I'm
		
00:59:57 --> 00:59:59
			not Maliki to know the details No, I'm
		
00:59:59 --> 01:00:02
			just saying like the Prophet did that when
		
01:00:02 --> 01:00:04
			he was praying Salat Did he pray any
		
01:00:04 --> 01:00:05
			time like that?
		
01:00:06 --> 01:00:07
			Did he adopt that?
		
01:00:07 --> 01:00:12
			They claim that Amongst the Sahaba were those
		
01:00:12 --> 01:00:15
			who prayed like that And it was the
		
01:00:15 --> 01:00:17
			actions of some of the people of Medina
		
01:00:17 --> 01:00:20
			and that's why they do it Okay But
		
01:00:20 --> 01:00:22
			amongst the Malikis the ones who are the
		
01:00:23 --> 01:00:26
			correcting, there's a correction of the Maliki Madhhab
		
01:00:27 --> 01:00:30
			And the correction of the Maliki Madhhab is
		
01:00:30 --> 01:00:33
			that the overwhelming Hadiths all the Hadiths that
		
01:00:33 --> 01:00:35
			are authentic say that he's holding his hand
		
01:00:35 --> 01:00:38
			in the Qabat Right?
		
01:00:38 --> 01:00:41
			So even Malikis now pray But you'll see
		
01:00:41 --> 01:00:50
			some Malikis pray like on the side Yeah
		
01:00:59 --> 01:01:00
			Where was he from?
		
01:01:02 --> 01:01:03
			From Oman?
		
01:01:04 --> 01:01:08
			From Yemen Okay Because the thing is the
		
01:01:08 --> 01:01:14
			Omanis it's not Yemen it's Oman, right?
		
01:01:15 --> 01:01:17
			But the Omanis also pray with their hands
		
01:01:17 --> 01:01:21
			on the side But they're Ibadis That's the
		
01:01:21 --> 01:01:25
			Ibadis That's another group, Khawarij They're the remnants
		
01:01:25 --> 01:01:27
			of the Khawarij movement that left Ali and
		
01:01:28 --> 01:01:32
			they pray like this too You know and
		
01:01:33 --> 01:01:35
			Yeah, I mean I was confused one time
		
01:01:36 --> 01:01:42
			I was in in Zanzibar I was traveling
		
01:01:42 --> 01:01:44
			in East Africa And we went to the
		
01:01:44 --> 01:01:47
			Masjid And one of the brothers came in
		
01:01:47 --> 01:01:48
			and he was standing on the side and
		
01:01:48 --> 01:01:49
			he went like this with his hand on
		
01:01:49 --> 01:01:51
			the side You know, so I said to
		
01:01:51 --> 01:01:52
			the brother Is this a Shia?
		
01:01:53 --> 01:01:58
			And he said no, it's Ibadi So Ibadi
		
01:01:58 --> 01:02:00
			is considered not in Ahlus Sunnah, right?
		
01:02:00 --> 01:02:05
			Not in Shia It's Khawarij Although they say
		
01:02:05 --> 01:02:08
			that Ibadi has now changed their Madhab And
		
01:02:08 --> 01:02:11
			they have now Shafis are there too, if
		
01:02:11 --> 01:02:13
			you go to Oman there's Ibadis and Shafis,
		
01:02:13 --> 01:02:18
			they're all together Okay So there's a lot
		
01:02:18 --> 01:02:19
			of people who pray with their hands on
		
01:02:19 --> 01:02:22
			the side to show that there is some
		
01:02:22 --> 01:02:28
			proof that it's real So the argument that
		
01:02:28 --> 01:02:31
			it's only because the Imam's I've heard rebuttal
		
01:02:31 --> 01:02:34
			to that argument It's not They have more
		
01:02:34 --> 01:02:37
			of a proof But the strongest position now
		
01:02:37 --> 01:02:40
			in the correction of the Maliki Madhab is
		
01:02:40 --> 01:02:44
			Fawzia Fawzia Any questions online?
		
01:02:58 --> 01:02:59
			Okay, which Madhab is closest?
		
01:02:59 --> 01:03:03
			This is another class that you need All
		
01:03:03 --> 01:03:07
			of them are Sunnah So Ahlus Sunnah wal
		
01:03:07 --> 01:03:11
			Jammah, all of them are great Imams and
		
01:03:11 --> 01:03:15
			their teachings are all Sunnah Nobody can really
		
01:03:15 --> 01:03:18
			say which is closest You can argue this
		
01:03:18 --> 01:03:20
			and argue that But they never contradict each
		
01:03:20 --> 01:03:20
			other?
		
01:03:21 --> 01:03:24
			There's some differences of opinions, there are differences
		
01:03:24 --> 01:03:27
			But in the major Usul, the major foundations,
		
01:03:27 --> 01:03:33
			there's no contradiction Ameen out loud Ameen silently
		
01:03:33 --> 01:03:36
			You're sitting in Tashahud Do you go like
		
01:03:36 --> 01:03:36
			this?
		
01:03:37 --> 01:03:39
			Or do you wiggle like this?
		
01:03:40 --> 01:03:43
			Maliki is this or they hold it straight
		
01:03:44 --> 01:03:49
			There's proof for both So it's okay So
		
01:03:49 --> 01:03:52
			keep your mind open for all the different
		
01:03:52 --> 01:03:55
			aspects of the Sunnah But naturally, the area
		
01:03:55 --> 01:03:58
			that you live in the system of your
		
01:03:58 --> 01:04:01
			Imam and your family you basically follow that
		
01:04:01 --> 01:04:05
			system The only time you can really start
		
01:04:06 --> 01:04:08
			following all the systems you have to be
		
01:04:08 --> 01:04:11
			a Mujtahid You have to be a person
		
01:04:11 --> 01:04:13
			who's on a high high level and can
		
01:04:14 --> 01:04:17
			choose So everybody sort of follows a method
		
01:04:17 --> 01:04:20
			But don't get stuck in the method A
		
01:04:20 --> 01:04:29
			quick question, like if you travel in Yes,
		
01:04:29 --> 01:04:32
			I mean I heard from a great scholar
		
01:04:32 --> 01:04:33
			he said that when you're in the lands
		
01:04:33 --> 01:04:37
			of other you know, Ahlus Sunnah you know,
		
01:04:37 --> 01:04:40
			pray like them Because otherwise it causes a
		
01:04:40 --> 01:04:46
			confusion Yeah, I mean I was in the
		
01:04:46 --> 01:04:47
			Caribbean once, I don't want to say which
		
01:04:47 --> 01:04:50
			place But I was in the Caribbean You
		
01:04:50 --> 01:04:52
			might know because of my background But we
		
01:04:52 --> 01:04:56
			were in the Masjid And the Imam read
		
01:04:56 --> 01:04:59
			really nice Maghrib, he said And I said,
		
01:04:59 --> 01:05:03
			Ameen I was the only one in the
		
01:05:03 --> 01:05:16
			mosque Yeah That's
		
01:05:16 --> 01:05:19
			right, so now when they finished, they said,
		
01:05:19 --> 01:05:22
			where's that Shaytan And they came to me
		
01:05:22 --> 01:05:25
			to try to I said, get the Bukhari
		
01:05:25 --> 01:05:29
			Hadith And I said, read it in the
		
01:05:29 --> 01:05:32
			front, and the Sahaba said Ameen so loud
		
01:05:32 --> 01:05:35
			it shook the building They said, we didn't
		
01:05:35 --> 01:05:45
			know this Yeah, so
		
01:05:45 --> 01:05:48
			it's better just to, you know, don't say
		
01:05:48 --> 01:05:58
			it out loud It's ok Yeah,
		
01:05:58 --> 01:06:02
			it's alright as long as there's some broad
		
01:06:02 --> 01:06:06
			ways of doing things, that's fine Question online?
		
01:06:08 --> 01:06:11
			So there's many ways, but the key thing
		
01:06:11 --> 01:06:14
			for us here is the relationship of the
		
01:06:14 --> 01:06:17
			scholars to the rulers That's the key thing
		
01:06:17 --> 01:06:24
			And now we see another type of relationship
		
01:06:24 --> 01:06:42
			that developed Yeah,
		
01:06:42 --> 01:06:44
			it's not really that's a little deep for
		
01:06:44 --> 01:06:47
			this class I'm not an Ashari to be
		
01:06:47 --> 01:06:57
			honest with you Yeah, I mean
		
01:06:57 --> 01:07:01
			his arguments was to explain the wrong positions
		
01:07:01 --> 01:07:05
			of the Murtazila How to explain it how
		
01:07:05 --> 01:07:06
			to reason with them and to show them
		
01:07:06 --> 01:07:09
			that they're wrong So this is what his
		
01:07:09 --> 01:07:13
			argument was His basis is Quran and Sunnah
		
01:07:14 --> 01:07:18
			But there is a philosophy that's there and
		
01:07:18 --> 01:07:21
			it can be used originally it was used
		
01:07:21 --> 01:07:24
			to defend Islam But then later on over
		
01:07:24 --> 01:07:26
			years it became the philosophy of the Asharis
		
01:07:27 --> 01:07:31
			And you will learn that in Aqidah So
		
01:07:31 --> 01:07:34
			you learn certain things in Aqidah from the
		
01:07:34 --> 01:07:39
			Ashari thing But they're not major issues They're
		
01:07:39 --> 01:07:46
			more philosophical like Ilm al-Kalam It's philosophy
		
01:07:47 --> 01:07:52
			And it's not areas really of importance I'm
		
01:07:52 --> 01:07:54
			not trying to learn more about the difference
		
01:07:54 --> 01:07:57
			between the Ashari or something like that I'm
		
01:07:57 --> 01:07:59
			more interested to know about what was the
		
01:07:59 --> 01:08:05
			Murtazila's philosophy that he started preparing those arguments
		
01:08:05 --> 01:08:10
			against them I can't imagine what those arguments
		
01:08:10 --> 01:08:13
			against them were because if the philosophy was
		
01:08:13 --> 01:08:17
			like Lincoln-Rowland was influencing them then was
		
01:08:17 --> 01:08:20
			it like a certain mindset that he taught
		
01:08:20 --> 01:08:22
			the people to question?
		
01:08:23 --> 01:08:25
			It's a combination of it But the basis
		
01:08:25 --> 01:08:30
			of it is the Greek and Roman philosophy
		
01:08:30 --> 01:08:34
			where they try to logically reason everything out
		
01:08:34 --> 01:08:36
			And there are some things that you cannot
		
01:08:36 --> 01:08:41
			logically reason out that we believe We believe
		
01:08:41 --> 01:08:47
			Allah is above the throne You can't But
		
01:08:47 --> 01:08:49
			some of the people will say no You
		
01:08:49 --> 01:08:53
			can't say above because that's a direction that
		
01:08:53 --> 01:08:57
			he's in They get into this high philosophy
		
01:08:58 --> 01:09:00
			Maybe at another point we could discuss it
		
01:09:00 --> 01:09:03
			But this particular class is dealing with the
		
01:09:03 --> 01:09:08
			political side of the relationships So we'll close
		
01:09:08 --> 01:09:11
			there and we'll have another interesting class next
		
01:09:11 --> 01:09:15
			week dealing with another relationship, maybe we'll look
		
01:09:15 --> 01:09:19
			at a positive relationship How the leader cooperated
		
01:09:19 --> 01:09:23
			with the imam and great results came from
		
01:09:23 --> 01:09:25
			their cooperation So I leave you with these
		
01:09:25 --> 01:09:31
			thoughts Alhamdulilah Rabbil Alameen Wassalamualaikum Warahmatullahi
		
01:09:31 --> 01:09:32
			Wabarakatuh