Ismail Kamdar – The Role of Qadhis in Shariah

Ismail Kamdar
AI: Summary © The speakers discuss the importance of the body in sharia, citing historical examples of its use as the most important person in sharia. They also discuss the use of the body in sharia, citing its role as the most important person in sharia. The Qdis charge is the most important role in the Sharia system, and the importance of the Q accurately in reviving the Qadaw system is emphasized. The Q accurately is the most important part of the system, and addressing disputes and resolving them is a major step forward in the system.
AI: Transcript ©
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One of the questions that came up from

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last week's Khutba,

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and we spoke about fatwa, and we said

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the fatwa is non binding. The

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The question arises

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then, what is binding?

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How do you enforce laws under Sharia?

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And that brings us to this week's topic.

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This week's topic is about the role of

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the party of the judge in an Islamic

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land.

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And, the short answer is

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a law or a fatwa

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can be combining

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in a sharia land in 2 ways.

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The first way is if the Khalifa or

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Sultan makes it the law of the land.

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Right? So, he passes a Hukam based on

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the Fatwa of the Mufti.

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The second way is if the Adi

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judges based on that fatwa.

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So if a judge makes a judgment based

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on a specific fatwa,

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then that judgment becomes binding on whoever

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he made the judgment for. So today, what

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we're going to look at is what is

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a body and what is the role of

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the body in sharia, and we look at

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a couple of historical examples of this. And

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I should start off by stating

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that

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from my understanding of Sharia,

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the body may be the most important person.

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More so than the Khalifa,

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more so than the Mufti.

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Because

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without the party,

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there's no

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practical application of the Sharia in the daily

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lives of people.

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The Mufti states opinions.

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The opinions are not binding.

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The Khalifa

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administers the Kingdom and fights the wars,

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but he doesn't really have a say in

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what is the Sharia.

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It's the Qadi

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who

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will enforce a law, a judgment between people.

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And this is why, historically,

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every Hilarapat

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had bodies,

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but also non Hilarapat had bodies.

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Sultanates,

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kingdoms, and many other types of communities

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that were not under a haditha still had

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a body system so the Sharia was still

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at play. So what is the body

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and what is their role in the Sharia?

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The word body means judge.

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Right? A party is a judge. A very

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similar but different to the judge in a

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modern system.

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In a modern system, law is very complicated.

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Right? If you need to go to court,

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you need to go through a lawyer

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because the law is very complicated. You need

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a lawyer to understand you, to to speak

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on your behalf,

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to really be able to,

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get through all the details.

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That's not how it is under Sharia. In

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Sharia, the law is very simple. Anyone can

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understand it.

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Right? The law is very simple. Anyone can

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understand. If you have a dispute with someone

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and you're not sure what's the right thing

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to do, you just speak to your local

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Mulana Mufti and they explain it to you.

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The law is simple enough for anyone to

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understand. And this is why in Sharia, there's

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no lawyers. There's no lawyers because the law

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is simple enough to anyone to represent themselves.

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Right? Number 2,

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the judge is accessible. This is a key

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difference between the Sharia and the modern court

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system. In In the Sharia, the judge is

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accessible to everyone.

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In most

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of our

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historical kingdoms in Islam,

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the judge would have his office in the

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Masjid.

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Right? So imagine a complex like this and

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near the door to the Masjid is a

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small office that's for the judge, and he

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has his office hours. It'll be, like, from

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Fajr to Zuhr or from Zuhr to Maghrib,

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we'll have his office hours. And during those

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office hours, anybody

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can come and see him for judgment.

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Anybody.

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Man, woman, free person, slave, Muslim, non Muslim,

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it doesn't matter. If somebody has a problem,

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if somebody has a dispute, if 2 people

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are arguing whether it's over marriage, whether it's

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over inheritance, whether it's over custody,

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whether it's somebody stole something, whether it's a

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business issue, anyone can go to the party

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and the party's judgment becomes binding on them.

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So the people will go to a body.

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They'll sit with them. They'll present their case.

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The other side will present their case. Both

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sides will present the evidence, and the colleague

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will rule based on the Sharia.

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The colleague, in general, you would be a

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qualified scholar. Right? And so what you'll find

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is there would be a career path in

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the Islamic Empire

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that someone would go study in a madrasa,

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become a alim, they would then work their

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way up, they'll be a teacher, they'll be

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an alim for a small town. They'll work

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their way up. The highest position being the

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Chief Quality. The Chief Quality in the Abbasid

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Empire

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is the one who makes judgments

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that the King follows.

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Right? In the Ottoman Empire, they were called

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the Sheikhul Islam.

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The Kawdi did a few interesting things about

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them. Number 1,

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usually the Qadhi would be a person from

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the community.

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So he understands the culture of the community.

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He understands the norms and practice of the

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community. He knows everybody in the community

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and his judgments would be to maintain peace

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and harmony within that community. That will always

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be his number one goal,

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to maintain peace and harmony within the community.

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And so when people come to him for

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disputes,

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he wouldn't just look at what does the

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law say,

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but how can we resolve this in a

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way that maintains the peace and harmony of

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the community.

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So when it comes to Sharia,

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this role, the role of the body is

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central for the application of Sharia.

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Even when there's no Khalifa,

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if a community has a Qadhi system, a

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Qadar system that they take seriously and that

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the Muslims follow, and people take the the

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judgment of the body and binding upon themselves,

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the Sharia

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will will be in place.

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This is the most important role within the

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Sharia system.

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To give you a couple of historical examples

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of how important the party is, let's take

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a look at 2 Ottoman parties who are

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very important. 1 in the history of the

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Ottoman Empire and the other in the history

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of South Africa.

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Right? So let's start with the first one,

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Abusoud Afendi.

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Abusoud Afendi, Rahim Mahullah,

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was the Sheikhul Islam at the time of

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Suleiman the Magnificent.

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For those of you who don't know, Suleiman

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the Magnificent

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was considered the greatest

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of all the Ottoman kings.

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His reign was the peak, the golden age

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of the Ottoman era.

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When he was the Khalifa,

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the Ottoman Empire was the most powerful empire

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in the world

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with over 25,000,000,000

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citizens

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spread across what is today more than 20

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countries across Europe, Asia, and Africa.

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It was the largest, the most powerful, the

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mightiest empire in the world at that time.

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And he

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appointed

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Abu Saud Afendi as the shirkul Islam of

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the empire.

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The shirkul Islam's fatwas

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are binding even on the Khalifa himself.

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Meaning,

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if the sheikhul Islam tells the Khalifa that

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so and so is a traitor and they

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have to be executed, they will use that

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fatwa to execute that person. If the sheikh

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ul Islam tells the the the the Khalifa,

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then you cannot wage jihad against that country

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because we have a peace treaty with them,

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and they have to listen to the Sheikh

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of Islam. It's a very powerful position.

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And, he used this position

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to do a number of very important things.

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So, for example,

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Suleiman, we know him as Suleiman the Magnificent.

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Right? But he has another title. His other

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title is, Suleiman Al Khanuni, Suleiman the lawmaker.

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Because in his reign,

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Ottoman canon law was

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was, written down and was basically canonized. Right?

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The Ottoman law was canonized his reign, and

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became known as Suleiman al Qarnuni,

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Suleiman the lawmaker.

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But years old, people don't realize Soleiman

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did not make the laws.

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Soleiman simply

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delegated this process to Abu Soodafeni. He simply

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said, Abu Soodafeni, you are the share of

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Islam. You are the most knowledgeable person about

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the Sharia in this kingdom. You do this.

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And Abu Sulefendi is the one who drew

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his various fatwas and judgments.

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He basically came up with what we call

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the Ottoman Canon Law. Ottoman Canon Law is

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basically

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any issue that the Sharia is silent about,

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the Ottomans had their own laws for those

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issues.

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Right? There are a lot of things that

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Sharia don't talk about, so the Ottomans had

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their own laws to deal with those issues

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and that became Ottoman Canon Law and that's

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what Abu Sulefendi

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put together.

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Another example of Abu Sulefendi

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and how he used his position as a

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party

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to bring

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about peace and justice and solve problems in

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the community. So very interesting case,

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at the time of Suleyman the magnificent, one

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of the

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problems that existed in society

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was secret nikas.

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Right? This had become a big problem

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about 500 years ago.

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Women following the Hanafi opinion that they don't

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need the permission of their wali to get

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married, were getting married secretly.

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A lot.

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This was causing problems with inheritance law, was

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causing problems with lineage, caused problems that you

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don't know if 2 people are married or

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committing sinah.

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It's actually a problem that happens in our

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community as well, right? But at the time

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of Soleiman, it become a big issue,

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so Abu Saud Avedi

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made 2 judgments that became binding on the

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Ottoman Empire. They became the hukam of the

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Ottoman Empire. These two judgments both worked

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to fix this problem.

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The first judgment he made is he said

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in the Hanafi Madhub, there's a difference of

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opinion

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on whether a woman needs the permission of

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her wali to get married or not.

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He said that under ottoman law,

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she needs the permission of her wali to

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get married.

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So you can't follow the other opinion if

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you're living in the Ottoman Empire. So in

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doing this, he curbed the secret Nikas.

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Right? Because this was the loophole for secret

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secret nikka. My father doesn't need to know.

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Right? So he said, no. Okay. The Hanafi

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madam did a difference of opinion, but the

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Ottoman law, this is the state law. Your

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father has to be there. Your father needs

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to know. Right? That's the first step he

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took to curbing the problem of secret nikas.

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The second step,

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very interesting,

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Abu Sauda Beni

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came up with the idea

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of the nikas certificate.

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Today, we know the nikas certificate is normal.

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Anywhere in the world you get married, you

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have been married to the picket. Right?

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Historically in Islam,

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a marriage was a verbal contract

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in front of 2 witnesses.

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Right? So simply, you would have to share

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the the the groom, the girl's wali, and

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2 witnesses, and it's verbal contract.

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Abu Sulefendi said, let's standardize

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this. Let's make sure we have a way

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to prove that 2 people are married. So

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he said, from now on, anyone who gets

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married in the Ottoman Empire needs a nikka

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certificate,

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stamped by an official body

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in the official Ottoman record books,

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which means

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any nika that takes place has to be

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at least known to the party. Therefore, it's

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not secret, it's public

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knowledge. Right? So by enforcing

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when there's a difference of opinion or whether

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a woman needs a wale or not, by

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enforcing the opinion that she that she does

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and by inventing a concept of a marriage

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certificate,

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Abu Saud Abendi

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was able to

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curb the problem of secret nikaz within the

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Ottoman Empire.

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Again, you see how important the role of

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the body is. How his judgments become binding.

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How he's able to use that position to

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solve the problems of the Gumba.

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One very interesting thing that Abusole Rebendi did

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that a lot of people are on the

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way of,

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he's the one who popularized the idea

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of the Ottomans being a Khilafat.

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So before this time, the Ottomans were known

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as a Sultanut. They were known as sultans.

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People did not accept them as Khalipas because

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they were not Qurayshi Arabs. Right. There is

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a hadith that says the Khalifa has to

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be from the Quraysh and many Muslims consider

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this hadith to be binding, to be wajib.

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So in the early years, people did not

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accept

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the Ottomans as Khalifa. In fact, right now

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today, many Muslims do not consider them Khalifa.

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They consider them a Sultan. Right? Because they

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follow that opinion.

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I was sort of offended at something very

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subtle to solve this

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problem. He was the party for 25 years.

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In these 25 years, anytime we refer to

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Suleyman the magnificent,

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we he referred to him as Khalifatuh. The

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as Khalifa.

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As the Khalifa of this Umma,

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Suleiman the

00:12:44 --> 00:12:47

So imagine for 25 years, the sheikhul Islam

00:12:47 --> 00:12:49

is calling this man the khalifa.

00:12:49 --> 00:12:51

He doesn't write a book about the topic.

00:12:51 --> 00:12:53

He doesn't go into all the fiqh and

00:12:53 --> 00:12:54

all the differences of opinion. He doesn't go

00:12:54 --> 00:12:56

into explaining why this hadith is not applicable

00:12:56 --> 00:12:58

to our times. He simply

00:12:59 --> 00:12:59

popularizes

00:13:00 --> 00:13:01

the standardization

00:13:01 --> 00:13:03

of calling the Ottoman ruler the Khalifa.

00:13:03 --> 00:13:07

So before Abu Saud becomes the, Sheikh ul

00:13:07 --> 00:13:08

Islam,

00:13:09 --> 00:13:11

Suleiman and his father referred to themselves as

00:13:11 --> 00:13:14

Khalifas. Not before that. Right? Suleiman's father conquered

00:13:14 --> 00:13:16

Jerusalem and Mecca and Medina from the Mamluks,

00:13:16 --> 00:13:18

so he started calling himself the Khalifa.

00:13:25 --> 00:13:27

Lead to the subtle process of the judge

00:13:27 --> 00:13:29

always calling Suleiman the Khalifa. So by the

00:13:29 --> 00:13:31

time they both pass away, it's now an

00:13:31 --> 00:13:33

entire generation has gone by to call them

00:13:33 --> 00:13:34

the Khalifa.

00:13:34 --> 00:13:36

To such an extent that now 100 of

00:13:36 --> 00:13:38

years later, we refer to them as the

00:13:38 --> 00:13:41

ultimate Khilafat. And we don't refer to them

00:13:41 --> 00:13:42

as the Ottoman Sultanate.

00:13:42 --> 00:13:44

When the empire collapsed in 1924,

00:13:44 --> 00:13:45

we call it

00:13:46 --> 00:13:49

the collapse of the Khilafat. Right? Abu Su'lafendi

00:13:49 --> 00:13:51

is the one who popularized this term.

00:13:52 --> 00:13:54

So we see from all of this that

00:13:54 --> 00:13:56

the Adi is central to the Muslim empire.

00:13:56 --> 00:13:59

The Adi's judgments are what is binding. The

00:13:59 --> 00:14:02

is the one who can enforce a law.

00:14:02 --> 00:14:04

The is the one who has great influence.

00:14:04 --> 00:14:06

And we end with another very fascinating

00:14:07 --> 00:14:09

example of how important the Adi is.

00:14:10 --> 00:14:11

Under Sharia,

00:14:11 --> 00:14:14

the Adi is so important. More important than

00:14:14 --> 00:14:16

the Khalifa to such an extent that even

00:14:16 --> 00:14:19

lands where there was no Khalifa, they made

00:14:19 --> 00:14:20

sure they had a body.

00:14:21 --> 00:14:23

I'll give you one example relevant to our

00:14:23 --> 00:14:24

own lives.

00:14:24 --> 00:14:26

200 years ago in South Africa,

00:14:26 --> 00:14:28

the early South African Muslims,

00:14:29 --> 00:14:30

a mixture

00:14:30 --> 00:14:32

of Sharfis from the from the valley from

00:14:32 --> 00:14:33

the Malay Islands

00:14:34 --> 00:14:37

and Hanafis from India. Right? So we have

00:14:37 --> 00:14:40

Hanapese and Sharpese living together in South Africa.

00:14:41 --> 00:14:43

Fake disputes arise amongst them.

00:14:43 --> 00:14:45

Right? A lot of fake disputes arise amongst

00:14:45 --> 00:14:48

them. They start to argue with each other.

00:14:48 --> 00:14:49

They start to fight each other. What what

00:14:49 --> 00:14:51

law do we follow? Whose opinion do we

00:14:51 --> 00:14:52

follow? Who's right? Who's wrong?

00:14:53 --> 00:14:54

The leaders of the community

00:14:55 --> 00:14:56

write to the ottoman empire.

00:14:57 --> 00:14:58

Send us someone to solve our problems.

00:14:59 --> 00:15:00

Send us someone who the people will listen

00:15:00 --> 00:15:03

to, the people will take seriously. Someone whose

00:15:03 --> 00:15:04

opinion is binding.

00:15:05 --> 00:15:06

Even though

00:15:06 --> 00:15:10

South Africa was a British colony, completely outside

00:15:10 --> 00:15:11

of the Ottoman Empire,

00:15:11 --> 00:15:13

The Ottomans send a body by the name

00:15:13 --> 00:15:16

of Abu Bakr Rafendi, a descendant of Rasoulullah

00:15:17 --> 00:15:19

Sallallahu Alaihi Wasallam, to South Africa.

00:15:20 --> 00:15:22

He becomes the Qadi of South Africa,

00:15:22 --> 00:15:24

his opinions become binding on the Muslims of

00:15:24 --> 00:15:27

South Africa, he unites the Sharfis and Hanafis,

00:15:28 --> 00:15:29

and he plays a major

00:15:30 --> 00:15:30

role

00:15:31 --> 00:15:33

in producing the earliest madrasas in the history

00:15:33 --> 00:15:35

of South Africa, the earliest Islamic

00:15:39 --> 00:15:41

Hanafees and Sharafees can live together in peace.

00:15:42 --> 00:15:44

So this is why I say, when it

00:15:44 --> 00:15:45

comes to the Sharia,

00:15:45 --> 00:15:47

the Adi is the most important role.

00:15:48 --> 00:15:50

Because the Mufti gives you opinions.

00:15:51 --> 00:15:53

The haditha protects the borders,

00:15:54 --> 00:15:56

but the Adi is the one that solves

00:15:56 --> 00:15:58

disputes. The Adi is the one that people

00:15:58 --> 00:16:00

listen to. The Qadhi is the one whose

00:16:00 --> 00:16:02

opinion is binding upon you to follow.

00:16:02 --> 00:16:04

And this is why, when the Khalafat was

00:16:04 --> 00:16:05

abolished,

00:16:05 --> 00:16:07

one of the first things that the British

00:16:07 --> 00:16:09

and the French and all the colonizers did

00:16:09 --> 00:16:11

is, they got rid of the Qatar system,

00:16:11 --> 00:16:13

and they brought in the Western court system

00:16:13 --> 00:16:15

with the lawyers and the paperwork and the

00:16:15 --> 00:16:16

bureaucracy.

00:16:16 --> 00:16:19

They complicated everything and they completely

00:16:19 --> 00:16:21

got rid of the system of using the

00:16:21 --> 00:16:23

bodies or in some countries, they reduced it

00:16:23 --> 00:16:25

to only swapping family disputes. Right? Either in

00:16:25 --> 00:16:27

some countries, they got rid of it completely.

00:16:27 --> 00:16:30

In other countries, they reduced its role where

00:16:30 --> 00:16:32

the party only plays a role in solving

00:16:32 --> 00:16:34

family disputes. Everything else has to go to

00:16:34 --> 00:16:35

a secular court system.

00:16:35 --> 00:16:37

And so the revival of the Sharia,

00:16:38 --> 00:16:40

really one of the most important priorities would

00:16:40 --> 00:16:42

be the revival of the Qadar system.

00:16:43 --> 00:16:44

So this is why I say the Qadhi

00:16:45 --> 00:16:47

is really the most important figure in the

00:16:47 --> 00:16:48

Sharia

00:16:48 --> 00:16:50

and we ask Allah to allow us

00:16:51 --> 00:16:53

to understand our religion properly and to apply

00:16:53 --> 00:16:53

properly.

00:17:19 --> 00:17:20

If we had

00:17:21 --> 00:17:23

to try and figure out a road map

00:17:23 --> 00:17:24

back to reviving

00:17:25 --> 00:17:25

Sharia,

00:17:27 --> 00:17:29

It may be a bit far fetched to

00:17:29 --> 00:17:30

think of a Hilafat right now.

00:17:31 --> 00:17:33

Even the Ottoman Empire itself took 300 years

00:17:33 --> 00:17:34

to become a Hilafat.

00:17:35 --> 00:17:37

Right? When the Ottoman Empire started it was

00:17:37 --> 00:17:40

a it was a small little sultanate. It

00:17:40 --> 00:17:41

was just a few towns

00:17:41 --> 00:17:43

and it took 300 years before they could

00:17:43 --> 00:17:45

call themselves a khilafat.

00:17:45 --> 00:17:47

This is why it's a bit unrealistic for

00:17:47 --> 00:17:48

people to think that you can have an

00:17:48 --> 00:17:50

instant khilafat. Right?

00:17:50 --> 00:17:51

It may be more realistic

00:17:52 --> 00:17:54

to try and find a way

00:17:54 --> 00:17:56

to revive the Qadar system.

00:17:57 --> 00:18:00

To to revive the system of having bodies

00:18:01 --> 00:18:01

who's

00:18:01 --> 00:18:04

who are trained properly, who understand the community,

00:18:04 --> 00:18:06

who understand the culture, who want to maintain

00:18:06 --> 00:18:09

the peace and harmony between the people, and

00:18:09 --> 00:18:11

whose judgments people take seriously and consider binding

00:18:11 --> 00:18:12

on themselves.

00:18:13 --> 00:18:14

If you're gonna divide this system,

00:18:15 --> 00:18:17

Muslim communities around the world,

00:18:17 --> 00:18:20

what essentially today they call Sharia Courts.

00:18:21 --> 00:18:21

This

00:18:21 --> 00:18:22

could

00:18:22 --> 00:18:25

be a major step forward into reviving the

00:18:25 --> 00:18:26

Sharia

00:18:26 --> 00:18:29

and into making it come alive again. Instead

00:18:29 --> 00:18:30

of it being something we just talk about

00:18:30 --> 00:18:32

and something that is written about in the

00:18:32 --> 00:18:34

books, it becomes something that we follow again.

00:18:35 --> 00:18:37

Because when it comes to certain aspects of

00:18:37 --> 00:18:37

life,

00:18:38 --> 00:18:39

whether it's family

00:18:40 --> 00:18:40

or inheritance

00:18:41 --> 00:18:42

or business

00:18:44 --> 00:18:47

or even maintaining good relationships with your neighbors

00:18:47 --> 00:18:48

and with your community.

00:18:49 --> 00:18:50

The laws of the Sharia

00:18:50 --> 00:18:52

are the best laws for all of this.

00:18:52 --> 00:18:55

The Sharia has within it a system

00:18:55 --> 00:18:59

that is designed to create a community that

00:18:59 --> 00:19:01

is just, that is peaceful, that is safe,

00:19:01 --> 00:19:04

where people care about each other, where people

00:19:04 --> 00:19:05

do what they can to help each other,

00:19:05 --> 00:19:06

and where

00:19:07 --> 00:19:08

that

00:19:08 --> 00:19:10

there's always a way to try and bring

00:19:10 --> 00:19:11

people back together.

00:19:12 --> 00:19:14

Now I mentioned earlier that the role of

00:19:14 --> 00:19:15

the party is to maintain

00:19:15 --> 00:19:16

peace within the community.

00:19:17 --> 00:19:18

Linking it back to a topic we mentioned

00:19:18 --> 00:19:19

2 weeks ago,

00:19:20 --> 00:19:22

when it comes to Islamic criminal law, the

00:19:22 --> 00:19:22

Hudud,

00:19:23 --> 00:19:25

the parties are actually taught

00:19:25 --> 00:19:28

to avoid applying the Hudud as much as

00:19:28 --> 00:19:28

possible.

00:19:30 --> 00:19:32

That if you go your whole life forever

00:19:32 --> 00:19:33

applying to doing a good job.

00:19:34 --> 00:19:35

Because the role of the party is not

00:19:35 --> 00:19:36

to punish people.

00:19:37 --> 00:19:38

It's to maintain peace and justice in the

00:19:38 --> 00:19:39

society.

00:19:40 --> 00:19:41

You know, so for example,

00:19:42 --> 00:19:43

some people have this idea that if somebody

00:19:43 --> 00:19:45

steals the apple, you grab their hand and

00:19:45 --> 00:19:47

you chop it off. That's not Islam.

00:19:48 --> 00:19:50

The hand is only amputated for professional thieves

00:19:50 --> 00:19:52

that stole very expensive things.

00:19:53 --> 00:19:55

In reality, if somebody stole the apple and

00:19:55 --> 00:19:57

you took them to the party, the body

00:19:57 --> 00:19:58

will say give it to him in charity.

00:19:58 --> 00:20:01

He's hungry. He's more worried about peace and

00:20:01 --> 00:20:01

justice

00:20:01 --> 00:20:04

than about applying the law to his severity.

00:20:04 --> 00:20:06

Right? This is the actual role of the

00:20:06 --> 00:20:08

body. It's about peace and justice. It's about

00:20:08 --> 00:20:08

community.

00:20:09 --> 00:20:11

It's about making sure that people care about

00:20:11 --> 00:20:12

each other and are united.

00:20:12 --> 00:20:14

This is how they deal with marriage problems.

00:20:14 --> 00:20:16

This is how they deal with, with theft.

00:20:16 --> 00:20:18

This is how they deal with problem between

00:20:18 --> 00:20:19

neighbors.

00:20:19 --> 00:20:22

That the primary concern is the community.

00:20:23 --> 00:20:25

So the revival of the Sharia,

00:20:26 --> 00:20:28

perhaps one of the more important ways to

00:20:28 --> 00:20:30

do it is to revive the Qadar system.

00:20:30 --> 00:20:32

When the Sharia was dismantled,

00:20:32 --> 00:20:35

it wasn't just the Khalafah that was removed.

00:20:35 --> 00:20:36

The ulama,

00:20:37 --> 00:20:39

we stripped away of their power.

00:20:39 --> 00:20:42

The Waukaf system, we'll talk about that in

00:20:42 --> 00:20:44

the upcoming weeks, was completely destroyed.

00:20:44 --> 00:20:47

Right? Just a 100 years ago, 60% of

00:20:47 --> 00:20:49

Muslim land was Okav.

00:20:49 --> 00:20:50

60%

00:20:50 --> 00:20:52

of Muslim land was Okav. That's That's one

00:20:52 --> 00:20:54

of the first things that the British and

00:20:54 --> 00:20:55

the French sought to destroy.

00:20:56 --> 00:21:00

The Coloss system completely dismantled. The Muftis reduced

00:21:00 --> 00:21:02

to their opinions being of no value.

00:21:02 --> 00:21:04

They destroyed all of these different systems. Our

00:21:04 --> 00:21:06

problem is you're only looking at one system.

00:21:06 --> 00:21:07

You're not looking at all the others.

00:21:08 --> 00:21:10

Reviving the old path is just as

00:21:11 --> 00:21:13

important. Reviving the Qadaw system is just as

00:21:13 --> 00:21:13

important.

00:21:14 --> 00:21:16

We need to find ways to get these

00:21:16 --> 00:21:17

going. I think it's more realistic

00:21:18 --> 00:21:21

to focus on reviving these than jumping straight

00:21:21 --> 00:21:23

to reviving the Khilafat because all of these

00:21:23 --> 00:21:26

work together. And, really, if you have a

00:21:26 --> 00:21:28

proper Qadar system, you can live a Sharia

00:21:28 --> 00:21:29

compliant lifestyle

00:21:30 --> 00:21:31

even if you are unable to live in

00:21:31 --> 00:21:32

a Khilafat.

00:21:32 --> 00:21:34

So, this is something for us to think

00:21:34 --> 00:21:37

about. It's some again, another aspect of the

00:21:37 --> 00:21:39

Sharia that's missing today and that's greatly misunderstood

00:21:40 --> 00:21:41

by people and it's something that when you

00:21:41 --> 00:21:42

understand it,

00:21:44 --> 00:21:46

your love for Islam increases, your conviction that

00:21:46 --> 00:21:48

this is from Allah increases, your conviction that

00:21:48 --> 00:21:50

this is the best system of law increases,

00:21:50 --> 00:21:52

so so I highly recommend to learn more

00:21:52 --> 00:21:53

about this system and how it worked in

00:21:53 --> 00:21:55

the Muslim empire and the amount of peace

00:21:55 --> 00:21:58

and justice throughout the world and how accessible

00:21:58 --> 00:22:00

they were and how easy it made life

00:22:00 --> 00:22:01

for the average person

00:22:02 --> 00:22:04

and why it's important for us to try

00:22:04 --> 00:22:06

and revive the system today. We ask Allah

00:22:06 --> 00:22:08

Subhanahu Wa Ta'ala to accept from us our

00:22:08 --> 00:22:10

efforts. We ask Allah Subhanahu Wa Ta'ala

00:22:10 --> 00:22:12

to grant peace and victory to the Muslims

00:22:12 --> 00:22:13

of Palestine.

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