Hamzah Wald Maqbul – 20150610 Fiqh Class The Khulafa Rashidun.mp4
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AI: Transcript ©
And it's part of our,
to believe that the best of the is
who is the
in the order of their Khalafas.
And,
this is
something that is verified by the hadith of
the prophet
is narrated by Sinha,
Abdullah bin Muhamfa
who
said
that the messenger of Allah
said
that one day he heard a the messenger
of Allah
give.
He gave a ban. He preached
something. And the messenger of Allah, salallahu alaihi
wa sallam, usually his his talks were very
short and sweet, but every now and then
he would say something for a long time
and they would crowd around and listen. They
would appreciate that when he said
it
That made the eyes tear up, and it
made the
hearts
tremble with fear.
So from amongst what he said, that kind
of summary or the poignant part that he
wanted to narrate from his talk was whoever
amongst you lives a long time after me,
that person will see a great amount of
strife.
That person shall see a great amount of
strife.
Take it and,
hold on to it with your molar teeth.
What does that mean? That means even if
they're dragging you away from it, bite onto
it with you know, as hard as you
can. Right? Because if you're biting with the
back teeth, that means, you know, you're you're
not gonna let go. Who right? So who
what is it? The sunnah of the
prophet and the sunnah of the Khulafa Rashidun
al Mahdiun.
Okay? This is one of the bedrock foundational
concepts of the
of of of of Sunni Islam, of who
the Ahlus Sunnah wal Jama'a is. It's not
just that we're not Sunni Shias,
but it's this. Right? Whatever they are, we
don't define ourselves based on who they are.
Although many people think that that's what a
Sunni is, it's anyone who's not a Shia.
Right? So say, oh, radical Sunni group. These
people radical Sunni group, that those people. And
you say, these people have nothing to do
with the, you know, our ahi that they
consider the people who hold this ahi that
we,
that we explicated over all these weeks. Some
of them, they hold them to be like
kuffar or or
whatever. They're like a different firkah. They're a
different group. So
what did the prophet say?
It's incumbent on you to hold fast to
the my sunnah and to the sunnah of
my rightly guided successors.
Take from it and hold on to it
even if you have to hold on with
your molar teeth.
Now
the messenger of Allah sallallahu alaihi wa sallam
did said this during what?
During his lifetime.
Okay? He said this during what? During his
lifetime.
And so then obviously other groups will say
that don't accept this. They'll say, well, how
do you know that these 4 are the
Khalafar Rashidun and not somebody else? Okay? We
say the way that we know that Saidin
Abu Bakr is one of them is that
the Sahaba
and whom it's their
their their complete consensus without any holdouts that,
that Abu Bakr is one of them. They
all took Beia with him, and nobody is
recorded to have opposed it.
There are some groups who'll say, well, Ali
didn't take Be'al with him until after 40
days. Okay. Well, after 40 days, he took
Be'al with him, didn't he?
Yeah. Why didn't he take Behar with him
until after 40 days? Because say the Fatima
was
very ill when the prophet
had passed away. And Sadafatima
only left in order to wash the body
of the prophet
as was his right as the next of
kin. Prophet had no his father obviously wasn't
alive. Right? His son wasn't alive.
Right? He had no brothers,
he's an only child. Right?
So the next of kin of his was
said, Ali So Ali and Abbas,
they took the the the wilayah washing the
the body of the prophet
and then after that, he went back what?
He went back to take care of Sayidaf
Fatima. So it comes in the in the
hadith of the prophet that Sayida Fatima
when he was dying, he said something to
her in her ear and it made her
cry. And he said something to her in
her ear and it made her smile. And
so they asked her afterward, what what was
it that he said to you? He said
that he told me that he he's gonna
leave this world. He's dying. He's gonna leave
this world, and And that made me cry.
And then he said that you're the first
one who will follow me. You'll catch up
with me soon. And so it made me
happy again. And so,
the, you know, she was she was terminally
ill, and then she died 40 days after
the messenger of Allah
had,
had passed away.
And,
Said Ali then came to Said Abu Bakr,
and
then he asked him right after they were
done with the janaza. The janaza was done
in the middle of the night.
So the Fatima
her was what? Was Was I want you
to take my janaza in the middle of
the night so that even no non will
see
it. This is very different than, I think,
the idea that many people have nowadays. You
should put the women out front. You should
have the women read Quran at the beginning
of your events. You should have the women
be the emcee. You should put the women
out front for everything. You know? Sir Fatima
had the daughter of the messenger of Allah
sallallahu alaihi wa sallam. She's the to
and the the the master the master of
the women of
of Jannah.
This was her and this was part of
her the Kamal of her her womanly,
virtue.
Her feminine virtue was this. It was her
come out of her. So after they're done
with it, then at the next fursat, the
next opportunity, Sayid Ali comes to Sayidna Abu
Bakr
and,
or he he Sayidna Omar comes to him,
I should say, to to to to bring
him to Saidna Abu Bakr. And so they
both go together,
and then,
Saeed
Ali, just ask Saeed Abu Bakr why did
you not
make mashra with me before
before people taking Be'a with you? Why didn't
you ask me? And what did he say?
So you guys were busy preparing the prophet
sallallahu alaihi wa sallam's janaza,
and there's, like,
political chaos on the verge of breaking loose
in Madinah,
and things happen very quickly.
That's why. And Sayid Ali said okay, and
he took with him right there.
This is all these are these are all
these are all, a, the issue of Fadak
was a big issue and Fatima didn't, let's
say, not Ali take Baya.
This is, this is all,
fabrication from the Shias. And if you think
about it, it doesn't make sense either. Because
if that was a correct issue, Ali would
have never taken Bea with the Usain Abu
Bakr and neither would have the Hassan and
Hussein, neither would have any of the Ansar.
The Ansar, radiallahu, and who have a very
fierce loyalty for the family of the prophet
sallallahu alaihi wa sallam. They don't care who
is the the chief of the Quraysh. They
don't care who is the chief of Banu
Umayyah. They don't care who is the chief
of Banu Saham. They don't care who is
the chief of Banu
Baniu Adi. They don't care who's the chief
of Banu Zahra. They don't care about any
of the Quraysh at all. In fact, they're
ready after the circumstance of the Bayah Abu
Bakr is what? Is that the the Ansar
is like, yo. This is our city.
We took Bayah with the prophet sallallahu alaihi
wa sallam, and now that's done, and thank
you very much. We're gonna run our city
again. And so Saidna, Abu Bakr were present
at that meeting, and Saidna,
Abu Bakr reminds them he reminds them that,
first of all, this Islam is not just
a Madinah thing. This Islam is like a
everybody thing, and the Arabs are not going
to not going to accept you as leaders.
It's gonna cause political it's an untenable.
It's politically untenable. It's from a pragmatic point
of view. The second thing he reminds them
is that the prophet, sallallahu alaihi wa sallam,
one of the conditions of your bay'a with
him, salallahu alayhi wasalam, is that you always
prefer the mujahidim over yourselves.
And they never they always thought about that
as a economic thing and as a military
thing. They never thought of it politically in
this point in time. Right? And this is
part part of the text of the Quran.
That they are the ones who prefer others
over themselves even if dire poverty is their
lot.
And the one who is protected from the,
the,
the the miserliness of their own soul, that
person is the one who will be successful.
So they never thought of it in this
context, but once he said it, they that's
it. All of their,
their their,
ideas to the contrary ended. And so they
asked them, then who should we take Be'a
from? He says, take it from Omar, and
then Omar says, no. Take it from Abu
Bakr, and he's the first to take Be'a
with him. And then everybody, all the chieftains
of Ansar take the be'ah from Abu Bakr
under the satifa to Banisaydah,
the the the the meet political meeting place
of of, of of the Ansar.
The Ansar are so fiercely loyal to the
family of the prophet
that when there is a strife between Saydna
Muawiya and Saydna
Ali every single one of them without exception
all side with Ali.
Every single one of them without exception side
with Ali. And in fact, during the caliphate
of Sayid al Muawiyasin,
he,
Abu Khatada,
who was a tough guy, like a hero
of the Ansar. He's, like, in battle. His
exploits are well known. So Abu Khatada visits
Damascus for something, and then he goes and
visits Sayidina Muawiyah. Muawiyah complains to him
that, why is it your Ansari you come
to visit me after so long? Why none
of the Ansar came to visit me? You're
the only one. You're the first one who
came to visit me.
And so he he he says to him
he says to him,
he says to him, why did not do
none of the ansar come and visit me?
He says to him what? He says to
him, because our camels
were tired chasing after you and chasing after
your father before you.
Meaning what? That we're the ones who fought
you on the side of Sayna Ali, and
we're the ones who fought with against your
father with the prophet sallallahu alaihi wa sallam
because our camels are tired following you and
following your father. Right? And this is one
of the father of Sayidina Mahawi. He wasn't
a despot or a tyrant. He took it
in good good humor. He didn't take it
personally,
or if he did, he suppressed it. And
he said that,
he said to him he said, I'll tell
you something else as well. I said, what?
So I'll tell you that I heard the
messenger of Allah sallallahu alaihi wa sallam say
that a day will come when the amr,
the the the command over the ummah, will
go to a people that don't deserve it.
So he said that as a 10 b,
Abu Kataada said that to Muawiyah, that it
will go to a people who don't deserve
it,
And,
and and and Sayidaw Maawiyah asked him then
he said, what did he say to do
it when that happens?
He said he told us to have sabr.
And so sayidam al ahi says to him,
then have sabr.
Right? This shows the of sayidam al ahi
as well. Right? It shows his
forbearance and the the the the the magnanimous
nature of his character that he didn't have
him punished.
Rather, he said, then have sabr like the
messenger of Allah
said to you. So the point is that,
say, Na'ali, if this was true,
right, first of all, the Ansar wouldn't have
sided with Abu Bakr. And secondly, Sayna Ali
wouldn't have sided with Abu Bakr. And thirdly,
the, Ansar wouldn't have sided with Abu Bakr.
The story doesn't add up. It doesn't make
sense. Right? The prophet
says to do something
and you contravene it. Right? A direct order
of the messenger, Allah, salallahu alaihi wa sallam,
to contravene it is Kufr.
Right? To con contravene it, one is like,
yeah, we're wrong, but we're doing it as
a sin. That's one thing. But to say
no, this is a wrong order. Right? What
did Abu Bakr and Amar say when Saydaf
Fatima came to take the oasis of Fadak?
They said they said that we heard the
messenger of Allah, salalahu alaihi wa sallam, say
that the
the mira, the inheritance of the prophets is
is for the for is is is, for
the entire Ummah, and that they should be
buried exactly where they die. Right? And so,
if if they lied about it,
why would Ali take Behar with them? But
it's also contrary to his statement that has
his Fatima so sick that he's taking care
of her. That's why he didn't come to
take it. But I even had his Fatima
coming to asking the,
the of the father about
the the the the the father. So it
is contrary. So and and why am I
actually take this as as a issue?
Why is it contrary? Have you not seen
someone sick, like, go somewhere? I mean, Hazrat
Ali so busy. He didn't come for 40
days to take that way after Hazrat Abu
Bakr Yeah. Which is the first Khalifa. Right.
And
have going to coming at break. Right. And
then
coming to ask the, you know,
what she think was So, you know,
there's a couple of things here. Right? One
is,
if you don't wanna accept it, you don't
have to accept it. Right?
If you have this is one of the
the issues. Right? Because a person if you're
not there, right, you can think of things
however you want to. Okay?
But,
generally speaking, right, the
is what? To give the benefit of the
doubt to the Sahaba. So there's a possibility
that she was sick,
and there's a possibility she wasn't. There's a
possibility that,
Abu Bakr, the reason that he didn't said,
no, he didn't come and give Bayat to
him is because he was busy with important
things like washing the body of the prophet
and taking care of his wife. And there's
a possibility that the reason he didn't come
is because he's upset and angry about everything,
and Abu Bakr stole the caliphate, and they're
all Munafiqeen, and blah blah blah. Right?
So you are an intelligent man. You can
choose which of those two stories make more
sense to you. And if one makes more
sense to you than the other, then
accept it. If you don't accept it, then
you don't accept it. I can't, like, force
you to. But this is common sense that
if a person thinks that the Sahaba
are good people, that the prophet
taught them Islam personally, that they sacrificed everything
for his sake, and they loved each other
for his sake, and Allah says about them,
and the Allah
says about them that Allah is pleased with
them, and they're pleased with him. And Allah
says about them that they're the ones who,
prefer,
others over themselves. And Allah says about them
all these great things in the his book,
and Allah says about them all of these
great things in his in his,
what you call, in his,
hadith. Right? That if that that that, if
there was a nabi after me, it would
have been Omar, and if I were to
take a a partner in in the next
world, I would have taken Abu Bakr, and
if Ali radhiallahu anhu, whoever I'm a master
for him, then Ali is a master for
him. If you believe all of those things,
then it doesn't make sense what you're saying.
They did fight. So it's not like, you
know, you just make it so glorious and
deny the facts for everything.
Yeah. So do do you do you do
you are you what are you I don't
understand what you're saying. Saying because it's there's
been a you know, I asked about the
my father is completely,
and I
why that it does never exist? No. No
one said it didn't exist. I just said
it didn't I I said it exists. I
told you the hadith that they they mentioned
to him, and the thing was over.
It wasn't a fight.
Yeah. Not a fight. Yeah. It wasn't a
fight. It happened, and it it was done.
They never brought it up. Said Ali never
brought it up again. Saidna Al Hassan never
brought it again. Saidna Al Hussein never brought
it up again. When Saidna Ali, radiAllahu, passes
away,
he sends his scribe with a blank piece
of paper with a seal at the end
of it saying that you want to give
the,
the, caliphate to me? Here, write whatever you
want and return on it. I already put
my seal on. Right? So if it was
their haq and they stole it from him,
would he write Fadaq in there?
It's it's the whole this whole the thing
is there's a drama and a controversy. And
this is one of the reasons that Hushnab
Khan, having good opinion of other people, is
a a a a such a foundational issue
in Islam.
And having a good opinion of the Sahaba
is literally the,
it's literally the
foundation of our understanding of the deen. Because
if you'd if you'd second guess the sincerity
of the Sahaba, you're
second guessing the entire Quran because they're the
ones who carried it. Yeah. This is this
is this is a opinion that's narrated, by
the way, in, Rusul Kafi,
hadith book of the Shias that the that
the the the the Uthman's,
animal ate like 10 Jews of the Quran
in the fathal of Alun Bayt, and that
the that the Sahaba
completely ruined the entire Quran, and the only
part that we know for sure is is
and there's a there's a sect of of
of Shias, even the mainstream international Shias don't
accept them, but they take those hadiths that
they narrate literally, and they only pray
in every rakah. So if you want to
go, okay, they're human beings and maybe they
did this, that, and the other thing. What
she has said at all. They're not talking
about she has because she has all, you
know, you know, basically bunch of fire. But
I'm talking Alasuna,
a a scholar, and I'm not talking about
she has because she has
of giving any proprietary.
Okay. So summarize what you're trying to say.
No. No. I just I just kind of,
like, putting my point then. What's your point
again? No. I did
and then I took what, you know, you
know, explanation.
So, I mean, this is one of the
reasons. It's mentioned in the books of Aqidah
that we have Husnudhan of the Sahaba, alayahu,
and whom. That they were people, Allah ta'ala
and his messenger sallallahu alaihi wa sallam, testified
to them of being people of jannah of
up and of upright character. And they were
human beings. We don't say they're masum that
they never made mistakes, but by and large,
the amount of good character you can accept
expect from any you know, anyone in this
world, you can accept expect more than that
from them. And that a person shouldn't ascribe
to them petty petty things. They may have
disagreed, but even their disagreements like the
the strife between Sayna Ali and Sayna Ma'awri
It wasn't something that was personal and it
wasn't something that was Deen related. It was
completely political.
So,
this is this is what this is the
order, the in which we accept this. And
the prophet
said Abu Bakr
being,
the one after him. It's the motif of
the ahlasunawal
Jana'a that the prophet sallallahu alaihi wa sallam
didn't designate a successor explicitly.
We don't say that he said. Even though
there's Isharat. Right? There's Isharat that he had
said that Abu Bakr, radiAllahu, and who lead
the prayer after him, but that doesn't mean
when I die make him Khalifa.
It's important to accept the fact that Sayna
Abu Bakr's khilafa
is by ijma. It's by the consensus of
the
And even
the 40 days that it took Said Na'ali
afterward, he took Be'a with him. Right?
And that's a done deal. That's something that
there's no real dispute about.
And we don't believe in that for political
benefit that you're allowed to lie to other
people. Some people say, well, he took a
and he lied because it would have politically
been,
difficult, untenable for him not to accept it.
We don't have such a low opinion of
and
They're brave people and they're people who didn't
fear anybody when it came to the matter
of the haqq. So they all took with
him, and the the the legal for Ijma'a
being a proof,
that something is the haqq, something is true,
is what is the ayah,
of the Quran. Allah says,
they say, said that Imam Shafi'i, he considered
the 4 basic, and universally agreed upon
sources of the Sharia, or what? The Quran,
the sunnah of the Prophet sallallahu alaihi wa
sallam,
meaning
analogical reasoning when it doesn't go against the
Quran or sunnah, and the the 5th the
4th one is what? Is the agreement of
all of the Umma. And so he said,
I was thinking about how, you know, like,
you know, there are many hadith that talk
about,
that my will not ever
get together, on a misguidance.
And the the
there's many hadith
that that that make that, you know, that
make that clear. And there are other ayah
to the Quran, for example, the prophet Allah
says,
That verily, we're the ones who,
sent down this. I don't know. My head
is like, this happens to me. I'm gonna
go just check because I don't wanna,
if I quoted the Quran wrong. I don't
want that.
It's in the beginning of if you don't
mind just looking at it real quick. If
I said it wrong, I wanna correct it
right now instead of.
It's in the beginning.
The first page.
Says that, verily, we're the ones who sent
down the the the vikr, the remembrance, and
verily, we're the ones who will,
protect it. And, classically, the ulama
interpret the word dhikr here to mean
the,
the entire the entire deen.
Right? The entire dean. Why?
Or meaning what? That if that nobody will
be able to change part of the dean.
Some people may be wrong some of the
time, but all of the people won't be
wrong at any one time about anything. He's
the one who protects the deen from going
completely astray.
So even the majority of the may be
wrong on an issue, but there'll be someone
or another that will have the correct opinion
in the ummah at at at every
time. And so, you know, Imam Shafrei said,
you know, thought that this also the dhikr,
maybe someone will say the meaning of it
here is the Quran.
And and so,
you know, they may interpret it differently and
not accept his daleel.
So then finally, he
rested on this
ayah. That whoever,
disputes with the messenger
after the,
after guidance is made clear to him.
And he follows a path other than the
path of the believers.
And here, it's it it shows that the
path of the believers is one thing and
the one who leaves it is another thing.
Right?
We will put him under the authority of
the thing that he seeks authority from.
And we'll roast him in the fire.
And and what a horrible,
path to go down.
Okay?
So the reason we say Sayidna Abu Bakr
first, on top of all the hadith that
are in praise of Sayidina Abu Bakr, and
you and there are complete volumes that can
be filled with them.
The reason is that out of all the
people that were there to rule,
the Sahaba picked Abu Bakr first, and it's
their that they picked him first.
Okay? And, after that, we the reason we
say on
top of all these things that the prophet
said, if there were to be a Nabi
after me, it would have been Omar, you
know, and all of these other hadith about
him, is that said, Abu Bakr said, after
I'm done, you make him Khalifa, and the
Sahaba also accepted that by Ijma'a.
There's nobody who everybody took bay'a with him.
There's nobody who refused or who
dissented. Okay? After that, the reason we say
Sayidna Uthman is the that everybody took bay'ah
with Sayidna Uthman
These first 3 khulafa are khulafa
by consensus.
Okay? The only of the 4 is Sayidna
Alihoo
that the Sahaba
didn't take bay'ah with him by consensus.
There were a set of people who held
back from the, Sahaba
they held back from taking his bay'ah from
amongst them, Abdullah bin Amr radiallahu,
and from amongst him
a number of others,
who who held back from taking Be'a with
him, but still the preponderant majority of the
Sahaba took Be'a with him.
Saidna
Talha and Saidna
Zubairibnu Awam, they took bay'a with him on
the condition that he,
bring the,
killers of Uthman to justice. And when he
doesn't do that after more than a year
passes, they say that we took beya with
you on condition and the condition wasn't fulfilled,
so we consider ourselves released from your beya.
But at any rate, the the
the the
because of the high rank of the Sahaba,
the high rank of Sayidna amongst
the Sahaba
and because of what the prophet
said about him, and because the preponderant majority,
the jambura of the Sahaba will also take
Baya with him,
and and the ones who take Baya with
him make the ones who didn't take Baya
with them pale in comparison in terms of
importance.
So for that reason,
we accept that,
we accept the 4th
amongst them from the because
of the verification system they have
between them for the the the the fabila
because they're not going to make their leader
except for the one who is the most
worthy of,
of the leadership.
And it's then from our aqidah that after
them
is the rest of the,
Who is who? After the 4, right, is
So after those, we say that it's the
the rest of the 10, these other 6
that have the rank after that because the
prophet sallallahu alaihi wa sallam
bore witness to their going to Jannah so
many times that it's considered mutawater.
It's considered to be mutawater. There are other
people that say
Nabi bore witness to their going to Jannah,
but those are narrated by single chains of
transmission. 1, 2, 3, just a handful. Right?
So say
the hadith of Sahib Bukhari that the prophet
said that, I was shown so many thousands
of people from my will enter Jannah on
the day of judgment without any hisab
because they don't be they're not deterred by
evil omens, and they don't take amulets or
charms for protection, and they're people who trust
their lord trust in their lord for for
their provision. And so Sayyidina Uqasha who
says, you Rasool Allah, make du'a for me
to be amongst them. And he says, you
may Allah make you amongst them. And then,
and then,
then another person says, you Rasoolah, make dua
that I'm amongst them. And the prophet, sallallahu
alaihi wa sallam, says, beat
you
to it.
Right?
And there's a number of reasons for that
as well. But the thing is, the point
is that there are
many people who the messenger made,
shaha that he bore witness to those people
being in Jannah, but these 10 are special
because it comes in so many chains of
narration is considered to be. It's considered to
be like a type of common knowledge that
couldn't have been made up.
After
them, we consider the the best of the
Sahaba
to be the Mahajirin.
Who are the Mahajirun? Those people who made
hijra,
left their homes from wherever they came, but
they made hijra too. Live in Madinah Munawwara
and be with the prophet sallallahu alaihi wa
sallam from before the Muslim army entered into
Makkah Mukarama from the on the day of
Fatih. Then after them, who do we consider
to be the best of Sahaba is the
Ansar of the Allah on whom? Those people
who are native to Madina Munawara and accepted
the prophet sallallahu alaihi salam and protected him
with their properties and with their lives. And
then after them, we consider the rest of
the Sahaba, radiya, ta'ala, and whom to be,
in in in in a separate rank after
them. And those are the people who either
didn't make hijra or those people those are
the people who accepted
Islam after the fat, one of those two
categories. They're neither the the Ansar nor Muadjarun
or Ansar nor did they make hijra before
the fat or they came to Madinah Munawala
after the fat, which doesn't count as hijra
for technical
purposes. May Allah be pleased with,
all of them. And so we see from
this hadith. Right?
So one might say, well, how do you
know the Muhajirun and Ansar better than the
others? Right? Allah ta'ala makes taksis of their
dhikr. Allah ta'ala mentions them specifically the Muhajirun
Ansar in a number of places. Suratul Hashar
in a number of places also.
Right?
They're they're mentioned in a number of places
in the Quran as well as,
on the tongue of the prophet.
And then everybody afterward, they they,
they come in a
separate category.
And it's important also from the Siaka, the
hadith of
that we read to know that the sunnah
of the Khalifa Rashidun is classically considered by
the
to
be a continuation of the sunnah of the
messenger of Allah sallallahu alaihi wa sallam and
a canonical and and authoritative
interpretation of the prophet
sunnah.
That's why the
in the in the form that we see
it nowadays
is considered to be not a bidda'a because
it wasn't read in the form that we
see nowadays during the life of the prophet
sallallahu alaihi wa sallam. But despite that, the
ijma'a of the ummah is there that that
it's okay.
Nobody ever
nobody ever said that there's something wrong with
this or that this is a
bida. In fact, it's
a continuous
in both of the Haramain and Sharifain
to from that time until this time that
Taraweeh has read in a set form. Okay?
Saidin Umar
There are a number of other other precedents
that he sent like that, but that's the
most famous example I can give. Saidur Uthman,
one the most famous precedent that he set,
may Allah be pleased with him, is the
second
the second adhan,
the second adhan after,
the second adhan on the day of Jumu'ah.
Right?
And it's well known that he's the one
who said it. Nobody from the salaf ever
said this is a bida or why are
you doing this or whatever. There are a
number of things actually that he did. One
of the just like Sayidna Umar, one of
the things that Sayidna Uthman did was that
he expanded the masjid of the prophet sallallahu
alaihi wa sallam. And literally, there was a
discussion about it.
And some Sahaba were like, how how do
we how can you change the prophet sallallahu
alaihi wasallam's masjid? Because he said so many
things about his masjid that my masjid between
the the the mimbar and my my grave
is,
is a and
my masjid whoever prays in it, it's like
whoever that person prays a 100,000 prayers and
other than it other than the masjid of
Haram and my masjid you know, so many
things about my masjid that the prophet salallahu
alaihi wa sama said about his masjid, salallahu
alaihi wa sallam. So when he wanted to
expand it because it wasn't big enough, they
were like, woah, how can you how are
you gonna mess with the prophet, salallahu alaihi
wa sallam, masjid? And the hadith is narrated
in the Muwatha of Imam Malik and then
afterward narrated in the other canonical books of
hadith that he stood to him and said,
didn't you hear the prophet sallallahu alaihi wa
sallam? Expanding the masjid, act of piety, didn't
you hear the messenger of Allah sallallahu alaihi
wa sallam say?
Whoever builds
a masjid for the sake of Allah, Allah
will build for him a house in Jannah.
And he used this hadith as a daleel
for the expansion as well that it doesn't
just count the
the,
the the initial building. But the expansion, whatever
part of it is expanded also counts
as it. So this was his interpretation of
the hadith of the messenger of Allah sallallahu
alaihi wa sallam, and they accepted it from
him.
So this is another, you know, thing that
that made they didn't say that this is
a or whatever. Rather, they considered these people,
their interpretations of
the kitab and sunnah to be canonical
to be canonical.
And, there are a number of interpretations like
that from
also.
May
be pleased with
him. So,
there's a hadith narrated in Sahib Bukhari that
this is saying
who used to keep a slip of paper
in the scabbard of his sword.
And,
they asked they asked him, what is it?
He said that,
these are,
legal judgments that I, that I,
preserve from the messenger of Allah
and so there's a number of legal judgments
written in them. And so Bukhari narrates that
one of those legal judgments is that you
cannot,
and
kill a a Muslim for the blood of
a kaffir.
And that's something that's that that the Ummah
accepted also. Imam Al Hanifa said that that
that this is for a kafir Hadabi not
for So he makes interpretation of it,
but,
the interpretation doesn't mean that he doesn't accept
the ruling. He just he accepts the ruling
but understands it differently than other people do.
So these are like legal rulings that are
transmitted through him. May Allah be pleased with
him. So this is something very important that
those the the interpretations they did, we don't
consider them to be.
Rather, we consider them to be a sunnah
of the and a by the witness of
the messenger of Allah sallallahu
alaihi wa sallam.
Another example, said, Amr alaihi wa hanhu is
the
for fajr
and said, and he said that's good. Say
it in the of the fajr.
It was not there at the time of
prophecy.
Ostensibly, it seems like it wasn't part of
the the the the adhan at the time
of the messenger of Allah sallallahu alaihi wa
sallam. But none of the none of the
salaf nor did any of the great mashaikh
or scholars of the Ummah. I mean, nowadays,
we have goofballs that say everything and anything
by the barakah of the Internet.
But the the the old that are are
are are considered to be authoritative, none of
them even brought the issue up. It was
considered, like, common knowledge that if it comes
from the Khalifa Rashidun, it's it's good.
It's good.
And so,
that's why we that's that's why, you know,
because of this update that this drives the
way we
we,
say we we,
conceive of our fit.
And it's part of our Aqida that none
of the messenger of Allah sallallahu alaihi wa
sallam's companions is mentioned except for with the
in the best of mentioning, in the in
the way that that that that's the best
way to mention them. And
that we hold back from it's part of
our to hold back from,
diving into the the disputes that they had
with one another.
And that they are the people who, out
of all the creation of mankind, they have
the most right that a person should seek
for them, the the the best of
explanations for what they did, and that,
a person should have the when they think
about them, they should think about them in
the the best of ways that they were
they did what they could in the best
way possible. That they they were people who
carried this amount of the deen. Right?
You know, who knows if the the stone
was on us, and the hot sun, you
know, who's gonna say
and who's gonna say and Latin.
Right? Who knows which one of us, you
know,
when the prophet sallallahu alaihi wa sallam is
being attacked on all sides from the mushrikeen
and Uhud, who's gonna get in the way
and take a hit on this of the
sword for for the messenger of Allah salallahu
alaihi wa sallam, and which one of us
is gonna tuck tail and run. You know,
who knows, you know, in those the days
that everyone is starving, who's gonna who's gonna
who's gonna do what? You know, who knows
on the day of Uhud, you know, when,
300 horsemen of the, they
abandoned the field of battle and 700
of the foot soldiers that are ill armed,
they stayed. Who's gonna be who? Who knows?
Allah knows best. This is one of the
reasons why people shouldn't say, oh, Usha was
alive during the time of the Sahaba.
It would be nice because we love Allah's
messenger, sallallahu alaihi wa sallam, and we love
the Sahaba. We would love to see them
and meet them. As far as going through
the difficulties that they went through,
that's not something, you know, that's something that,
you know, Allah knows best who who would
have passed it and who wouldn't have. And
I know, you know, everyone should know. Right?
This is, one of the Khutobat of the
prophet salallahu alaihi wa sallam narrated by Sayna
Abdul Abin Masrud. So
when
We see refuge Allah, from Allah, from the
evil that lies in every every nafs, every
one of our nafus. And he's not talking
about himself. He's talking about the rest of
us.
Right?
It's from his own that he included himself
in it apparently, but it's only Mejazan. It's
only,
metaphorically,
he included himself. He's not part of it.
And we seek refuge in Allah
whereas for us, it's Hatik that's literally true.
We seek refuge in Allah from the evil
of our own souls and from,
a woman,
and from the bad effects of our own
bad deeds that they should come back and
haunt us,
which is a lot of the problem we
go through. It's just our own bad deeds
are just coming up to to to mess
with us.
So, you know, we say that that those
people, they have the the most right, that
they were the ones who they they they
put it on the table. They proved to
us, you know,
through their actions that that and through passing
all of these tests, and by the messenger
of Allah
dying in a state that he's pleased with
them, and and by Allah mentioning in his
book, which is his eternal kalam.
It's his eternal,
speech that he's pleased with them
That Allah is pleased with them and and
they're pleased with Allah. Right? That he bear
witness to this, that it's not gonna change
after that. Right? This is a this is
one of the reason one of things that
the say.
Right?
Both of them
are canonical readings.
Right? That that that may,
the two hands of Abu Lahab perish and
perish.
His
wealth didn't help him nor did anything that
he earned. He,
Abu Lahab will be roasted, and so
and and so will his,
wife,
be roasted in the fire that carries,
such a fuel,
and they'll be tied with ropes of palm
fiber. Right? It's a rope that has like,
the thorns go inside.
The the the fibers of it go cut
into the skin.
And her in her neck, the the the
there will be this rope of palm fiber,
the wife of Abu Lahab. And so
one of the miracles of the Quran is
that Abu Lahab never became Muslim.
Because if he did,
it didn't even occur to him to do
it as a joke
and say, oh, look. Your Quran is, like,
wrong. Look. See. Now I said, la ilaha
illa. What are you gonna do now? Let's
go. Let's read salat. You know? It never
happened. Right? So the other way is also
true. Just like it's impossible for Abu Lahab
to become a Muslim
after after the Quran bears witness to him
being a kafir and being a person of
the fire, Just like that, it's impossible for
the Sahaba to,
go into any state except for that Allah
is pleased with them.
So the first thing is if Allah is
okay with them,
who are you to have
to be searching through for what beef to
pick with them?
Okay? The second thing is what? Is that,
Allah Ta' says in his book,
that I didn't create mankind or jinn except
for to worship me. And in as much
as the tahleek of that verse is in
the prophet salayam musat
especially our prophet
and in as much as from this ummah,
the people who are the
closest and accepting his teachings and
is made for who? The one who worships
Allah
So it was theirs to trash. We're like,
you know, after the party's over, they let
the beggars in and say, okay, what's left
over on the table, that's who we are.
If it was just us, there would have
been no party.
The party was for them. May Allah be
pleased with them.
That's our our our our aqidah.
And so
anybody who is a person with ahl al
sunnah wal jama'a,
it's not that we say that the Sahaba
are perfect or they never made mistakes,
but if there's anyone in the world that
that deserves
a good opinion.
Right? Having good opinion of regular other people
is part of our deen. Right?
If anyone deserves a good opinion, then they
deserve it, more than every everyone else. And
if they don't deserve it, the converse is
that nobody deserves it.
This is a mindset, you know, that some
people believe, like, conspiracy about everything.
This is a mindset. Right? Why? Because they
didn't give those people a a good opinion.
So how are they gonna have a good
opinion of anyone else? If you're a
fan if if you're, like, the second of
the 2 when you're inside the the the
cave and and, he says to his companions,
don't grieve. Allah verily Allah is with us.
If that's the one that you're gonna be
able to say bad about afterward, then there's
really nobody else left in the world that
you can't that that that's safe from your
suspicion or your and some people cloak it
in, like, oh, well, I'm just being historical.
I'm just being intellectual, academic. I'm being fair.
And if there's anybody
that that that it's fair to have a
good opinion about, it's them. And if not
them, then there's nobody left in the world
that you're gonna have a good opinion about.
And you'll see that color people's,
disposition in the way they deal with others
is that then they'll never be able to
trust anyone afterward.
So what what do we say? We say
that that they are the ones that who
have the most right that you
make the best of explanations for them,
if they should make a mistake, best of
excuses for them, and that you should have
the best of,
thought about them when when thinking about how
did they,
go about doing their things.
And so he says that and we also
it's part of our that believe that it's
that a person must obey
those who are in authority over them.
So he mentions 3 categories of those who
are in authority over over the Muslims. Okay?
One is the leaders, the temporal leaders of
the Muslims,
the rulers of the Muslims. And so what's
the rule with that? As long as they're
not a kafir and as long as they
don't tell you to do something haram, you
have to obey them in what they say.
So if you're, you know, in whatever,
country in the Muslim world and you have
this horrible leader, his name is Yani Husni
Saddam
Gaddafi bin Mubarak
bin Hafez Assad,
you know, Al Ataturk or whatever. Okay? He's
the all these people, people hate them so
much, but
our puts limits on how much we can
love things and how much we can hate
things.
Other than Allah ta'ala and his Rasool
there's there you know, in them, there's no
limit for love, and other than other than
everything that they tell you that, you know,
that that's that's against that, the shirk shirk
and kufr. There's there's limits then on how
much you hate things, know, and the people
I think the Ummah kind of forgot that
or a good portion of it kind of
forgot that. Right? And Allah showed us, you
know, and this is one of the things,
like, I saw this after the the the
the kind of the the revolutions of the
Arab Spring, and I'm not saying that that
people participated and it is necessarily bad or
good. I'm just saying there are some people
who got so excited. Right? Because there's limits.
Puts limits on things. Okay? Okay. Fine. You
have you're living in a bad situation.
You need change.
That's your political motive. You might be right.
You know, I was happy when all of
these clowns got deposed. There's a couple of
them still left to follow. I'll be happy
the day they fall also. But there's a
limit. So there's one speaker, very famous in
North America.
He got up and said, oh,
you know, Arab Spring is so good, and
now we you know, we're we're given a
chance to revise
the the the mistakes of the that
were, we can these are people who are
very well respected and famous in our country,
The we can revise the mistakes of and,
change the the wrong that they carried, that
you have to listen to your, rulers,
and you can't rebel against them until they
do kufr, until they command you to do
something that's haram,
and that we can replace the system that
Muawiya
imposed on the Ummah.
I said,
You know, I hope that I honestly,
out of Nasiyyah for this person, I hope
that he makes toba from his words before
he died, but that's when
Mubarak is in jail.
And before, you know,
you know, before,
can I
the generalissimo
comes to power?
I've not heard a peep out of this
individual since
Sisi come to power.
Don't get ahead of yourself.
And this is not something I'm preferring CCO
over Mercy or Mercy over I have opinions
about those things, but that's not relevant to
what we're talking about. Maybe I support Mercy,
but there are some people who supported Mercy
who said stupid crap like this.
Garbage. It's garbage. It's wrong. The of the
Muslims is not something that we we we
submit or sell
because of changing times. There's a hikmah, and
Allah showed the ummah what the hikmah is
in it. Do you understand what I'm saying?
Now this guy is crazier than even what
was there before,
sayyid Morsi came came to power.
He's more hard on people. Now what are
you gonna do? I'm not blaming the protesters
or saying the revolution was wrong or any
of that stuff. All of this stuff, Alloa'al.
What I do say, biljazm with firmness, that
there's
the hap is in the aqidah of the
alusunawajama
and what our salafasalih
gave us in terms of this belief
of of this belief and of this aqidah
that we were given.
That there's some hikmah in it and people
didn't respect that and
look what happened. You know? And there are
people from every one of these countries. I'm
not saying it's true or false, but there
are people from every one of these from
Libya who'll say it was better under Gaddafi.
People who protested under Gaddafi, now they're saying
it was better under Gaddafi. People from,
people from, Iraq that will say that will
say nowadays it was better under Saddam. People
in Sham that will say it's better. These
things hurt me to say them. Makes my
sin crawl because how much we hate the
the the dictators and tyrants.
But at the end of the day,
you can't dismiss the people who say them
offhand,
because the people who are saying them right
people here are like, no. No. No. It
wasn't better. Man, it's because you live in
Rockford, man.
You can walk from here to Taco Bell
and eat what you want and go home,
you know,
with. We'll ask the guys who are getting
killed, and their shops are getting robbed, and
their houses are being burned down. People get
rubber bullets or live bullets shot at them,
and they're in jail and being tortured and
all of the those are the ones who
are that we're hearing this from, And those
are people who, trust me, hated the tyrants
more than you and I did. And this
always happens when a dictator leaves. Mhmm. It's
like, you are putting a big oil
cash
on that gutter.
Remember that after 25, 30 years that you
removed that cap Yeah. All that fills comes
out. Yeah. I
mean, the best example is Yugoslavia.
Yeah. That was horrible too. Yeah. So the
point is that the the update that there's
you know, people shouldn't dismiss it so quickly.
There's a hikmah in it. We say that
the aqida is what?
Whoever the the the rulers are over dar
al Islam,
we prefer righteous ones over unrighteous ones, and
and
is always a wadifa of the ulama. They
always have the a hack to say what's
wrong is wrong. And that's another problem is
this for a long time, many of the
ulama weren't
calling out the wrong things dictators did.
One thing is to agree with it completely,
one is to rebel completely. The the middle
is what? That whatever he do does is
right, you help him, and whatever he does
is wrong, you say in public, you say
that it's wrong. That requires a lot of
bravery, and there's a lot of khair in
it as well. It's not a that's not
something a coward can do, and there's a
lot of sacrifice you have to do for
that as well.
So that's the extent of following the and
so this is the other kind of weird
bidah of our age. Right?
And those who are put in power over
you.
Many people interpret this only to mean the
temporal rulers.
It it is a valid interpretation to say
that it's the temporal rulers, but in a
limited sense. What is a limited sense? That
as long as they, a, don't become kufar,
b, don't don't,
command you to do something as haram.
The more
ola meaning of the is
who? The
The the they
are to be
obeyed when it comes to the interpretation of
the deen
in an unlimited sense.
They may not be able to collect taxes
or move armies or, you know, make public
policy, But when they say this is what
the dean means and this is what it
doesn't mean, we listen to them.
And it's interesting that there are many that
have tried to,
do politics,
and they did good.
Sultan
and, you know, people like Hizam Thal. Right?
They did good. They they they're really good
at
it There's a lot bigger number of that
tried doing politics and completely screwed it up.
I don't wanna mention their names. Okay?
But the point is is what?
What their opinions are about politics, you can
be like, practical, impractical. Take it, leave it.
Right? But when their opinion is about deen,
that's it. That's.
Right? So it doesn't mean that every alim
that comes, you have to accept every opinion
they have about deen. But in general, from
the kibarululama,
whoever they are through the ages,
you have to stick yourself with with with
some group of them
and not leave yourself from what all of
them said. This is something that this is
a commandment of the
And then finally,
we're finally a salafasaleh.
Umrah also are the salafasaleh who,
gave us the canonical interpretation of the dean.
That afterward, whatever Ullama comes, whatever
says, Al Azhar says, whatever Nadua says, whatever,
you know, Abu Nur and Mahdul Fath says,
whatever any or
or is Isna says, Ikna says, whatever,
and Fishna and whatever,
and Ayona and whatever whatever any of them
say. Right? If any of them ever crosses
and leaves the path of the salaf,
we abandon them.
We abandon them in what they say. And
who are the salaf?
The salaf are not
angry people from a masjid downtown. The salaf
are the sahaba, the tabiin, the tabi
Tabi'in. If they disagreed on a matter, we
also have a right to pick one of
those opinions, and no one can say anything
to the others. Okay?
If they disagreed with each other, we have
a right to pick from amongst their opinions.
You wanna say I mean out loud? Don't
wanna say I mean out loud? It's all
good. Right?
But if they didn't give an opinion or
And this is one of the reasons I
you know, obviously,
there's a aborted attempt in recording the moon
sighting talk. It's one of the reasons we
don't accept the scientific calculations.
The salaf never did it,
and their their opinion was against it. We
don't I I just I don't understand, like,
you know, it's fine. It's good that you
can
chart things ahead of time, but if they
didn't say it, I don't you know, know,
that's not our our our way. This is
a matter of
not the calculations
issue, but the idea that what the salaf
did is what we stick to. Now obviously
there are certain issues the salaf never encountered
or that we don't have any opinion about
them from about it from the salaf.
Okay? All kinds of issues. You know? Some
of them are very impractical. Some of them
are practical. Some of them are strange. Okay?
What's what's a
hitherto impractical one? Okay. If you're on the
moon, which way do you pray? Space,
then, you know, we can, you know, you
we would call up, you know, Sheikh Sheikh,
which where should I pray? He'll tell you
you could you know? That's we'll deal with
it when it happens. Right? Something that's very
practical, organ transplants.
Something that's weird.
Okay?
You guys will laugh at me for mentioning
it, but it's fiqh. There's no haya in,
like, learning the sharia. Right? Oral *.
This is something you look for look in
all the books up until
just some decades ago. There's no fatwa about
it, because,
ostensibly,
nobody,
like, asked the mufti and trust me, in
the old days, they used to ask the
mufti weird stuff.
If you whoever reads a long book of
5th will find, like, weird questions and weird
answers, you'll be like
And trust me, people were up to some
weird stuff back in the day, but for
some reason, this is something that never came
up,
or or it was never recorded. We don't
have any opinion about it, so we can't
say the salaf said this or the salaf
said that. We can only try to use
the principles that they left behind for deriving
rulings of Sharia and tried to, you know,
extrapolate what they would have said if they
had, you know Actually, it's very strange because
these things have been around since the stone
age. I actually wonder about it though. Yeah.
I wonder if it was. Because if it
was, they would have asked about it. Because
there are there are many things that were
were around in those days that are much
weirder than that.
And, I mean Like people asking about having
* with animals and having * with dead
bodies and this those things are, like, much
more, at least for our modern sensibility, much
more strange than that. Homosexuality
and hermaphrodites,
people who have complete * sets of genitalia
from both genders. All these weird things are
asked about. I don't know. Maybe this is,
like, some sort of Bida'a or something. I
don't know. But but but it has been
around,
ancient, Egyptian civilization,
ancient Indian civilization, Chinese.
Yeah. But, there's no answer to the question
which young generation is asking today. Yeah. Yeah.
No. I mean, it's it's interesting. It's interesting.
But the point is is that fine. We
if we had a fatwa for it, you'd
say, okay. This is what the fatwa is.
Right? We don't so make istihad about it
based on the principles that were given to
us. But Again, I'm getting a share of
confused about it.
So what are you gonna do? Right?
There are by the way, there's answers, but
I don't wanna talk about this now. It's
not the time or place for it. There's
answers for it if someone listening at home
or here needs to know. You can ask
after class.
But the point is that the Salaf are
also a people of the,
They're people of authority. So who are the
3 groups?
The the leaders, the temporal leaders, and their
authority is that they should be obeyed as
long as they don't tell you to do
something haram or as long as that they're
not in kufr. The second group is the
ulama, and they should be obeyed when it
comes to, interpretations of the deen. And the
third group is who? Is the
the
the the first three generations from Humar Aqid
coming from Humar, the canonical set of rulings
that make up make up the backbone of
the Sharia.
And that whatever things they left behind or
examples they left behind, it's our that that
we should follow in their footsteps.
And that we should ask Allah's forgiveness for
them, whoever they are.
And and what is the for that?
For that is in the Quran where Allah
says,
That the people who came after the Mujahid
and Ansar,
their,
their mandate is to say, oh, our lord,
forgive us and forgive those who came before
us in Iman,
and don't put in our hearts, ill will
or rancor toward those who believe. Oh, our
lord, you are,
kind and merciful.
And and it's part of our that we
leave.
Argumentation.
Argumentation
doesn't mean discussion in order to find something
out.
Argumentation means that I have my opinion and
I'm set in it, and I'm not even
gonna think about yours. You have your opinion,
you're set in it. You're not even gonna
think about mine, and now we're just arguing
in order to humiliate one another. That that's
a sin, and it's a sign that guidance
has been lifted. If someone wants to know
something, you can tell them. If they need
more explanation, you can explain it again. If
they need clarification, you can clarify. But once
you've made your point,
if they're gonna accept it or not accept
it, you can you cannot go on like
this, you know, Facebook trolling
that every time that person puts a post,
you're gonna say bad things about them and
everything. Just a never ending you know? Because
I'm trying to spread the correct
version of Dean. You can't do that. You
don't argue with other people. You just say
what you need to say when you need
to say it, and, like, leave other people
leave other people,
whether they're right or wrong.
If you wanna spread what your teachings are
afterward, don't direct them at people, but just
direct them at the public.
But, you know, to link yourself in an
argument that you all know where it's going
just for the point of humiliating one another,
that's, that's something that's that's haram. It's part
of our it's not just a sin, but
to believe it's even permissible or it's a
good thing is a is a of our.
And to leave all of the newly invented
matters in Deen
that,
that people made up after the time of
the Salaf.
This is this is because the famous
Hadith of the messenger of Allah sallallahu alaihi
wa sallam.
And there is a
group of people who have quoted this hadith
out of its place
because of which it's been made a laughing
stock and no one thinks, you know, you
know, people dismiss it offhand whenever it's quoted.
And, it's a Sahih hadith,
and I urge everybody never to laugh at
any hadith of the prophet, sallallahu alaihi wa
sallam, lest the person's,
all their deeds be trashed because the kufr
of laughing or taking lightly the affair of
the messenger of Allah sallallahu alaihi wa sallam.
The correct response to people's misquoting of this
hadith is to
understand what the the the the the purpose
of it is, what the correct meaning of
it is, and what the correct interpretation of
it is. And the the the the the
the Nabi
said what? In the context of Din Dati,
the best of speech is the the speech
of Allah, and the best of guidance is
the guidance of Muhammad
and the most evil of affairs with regards
to Deen.
Right? With regards to Aqidah and with regards
to Ibadat,
are the newly invented matters. And every,
newly invented matter is a impious innovation.
And every impious innovation is a misguidance, and
every misguidance will end in the fire.
Okay? So if someone says,
you know, going to the masjid in a
car instead of a camel is a bida,
You say this is not a of the
Muslims nor is it
a, an act of worship.
If someone says building a dome on the
masjid is a bidah, it's not an act,
you know, aqidah, the Muslims, or it's not
a worship. If someone thinks that having a
dome in a masjid is necessary
for it to be masjid, that's a bida.
When someone says, we just did it because
we want it to look nice, it may
be a waste of money. It may be
a bad idea. It may be designed wrong.
It may have bad colors. It may have
other things that you wanna say about it,
but you can't say it's a.
There are many things that people call
that are
not.
As you say, the point where you did
not
and what the correct context of it is.
But not dismiss the hadith off hand just
because someone quoted it wrongly or to laugh
at it because someone quoted
wrongly. And the other thing you pointed before
that is all kind of is haram. No.
Is not haram.
Is what? Is when 2 people,
put their ideas in a in order.
They order their ideas, and they explain it
to one another clearly, and they ask questions
of one another with the intention
of learning something
or at least possibly learning something. This is
the Usui definition of Munadhara. What Munadara means
nowadays in Pakistan is just just arguing with
people. Right? But that's not that's not like
the dictionary definition of Munadara. Right? The what
they do in in in the subcontinent nowadays
in many places
is is is called in in in in
Arabic, it's called.
Mukabara is like making kibra on one another
and to show how good you are, how
awesome you are, and how stupid the other
guys. That's haram.
That's haram. But that's people that's what people
call munazar nowadays, but that's not really munazar.
It's okay. Sometimes you can do that. You
disagree. So, okay, let's talk it out. Maybe
I'll still understand it and maybe you'll understand.
Maybe nobody will understand anything. At least we
had the Yeah. Niya that that there's a
possibility that, you know, I'll learn something here.
And that nia is is is what's,
what's missing in in a lot of people
in their discussion.