Channel: Ismail Kamdar
Series: Ismail Kamdar - Usul al-Fiqh
This is the first in a series of classes on Usul al-Fiqh. In this class, Shaykh Ismail discusses the course objectives, as well as the basic terminology of this field.
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Salam aleikum wa rahmatullah wa barakato.
intertanko. All of you, firstly, for attending today,
July, this is going to be the first of many sessions like this, right?
So for those of y'all who don't know me, my name is Mike conda. And
I am, I've been involved in the field of Islamic studies for honestly, for 20 years now, since I was 13. So I'm de la. And this the subject that we're going to get into over the next six weeks is one of my personal favorites, pseudo thick.
But it's also something that in our community, people don't usually talk about, in fact, people aren't even aware of it, you know, when I was marketing this course,
at least 70% of the people who I spoke to, when I told him teaching, of course, you know, the question was, what's that? Right. So the idea that people don't even know what it is, means we really need to talk about it and to teach it. So before we get started, just know give an idea of why we're doing this why we started this program.
I believe that the best form of education is something that's consistent on a weekly basis. Now, sometimes we attend weekend seminars on these type of courses and the weekend seminars are good for any man goose, they're good for, you know, getting a lot of knowledge at once. But it's very hard to sustain that you may attend a weekend seminar on this topic. But how much of it are you going to remember after one two or three months or even after one or two years, and when we study something once a week on a consistent basis, then we have more time to digest right? If you spend one hour a week you have an entire week to digest and remember what we learned. So I'm hoping that with this,
this will inshallah be the beginning of many such courses, right, we just starting with a six week course on sudo. If this goes well then in January we continue with Makati to sherea Khawaja, we go to many other sciences, because it's just gonna be the beginning of many such courses like this. So what are you going to do today I'm going to very briefly explain what what to expect over the next six weeks, what's the objectives and the reasons for studying the subject and go over the basically the terminology you need to know to understand the subject.
So before we even get into that, I want to just address a point that
a lot of people raise, right, which is this subject is suitable fit is normally taught to Obama, people who are becoming Allah. Right, it usually taught that I myself, I teaching the online university to people who are basically studying to be studying to be to be the next generation of Allah. So people ask me why I want to teach this to people who are not Allah. And they say this is a specific science, it's only for the Allah Ma, why you want to teach it to people who are not Allah. And they are afraid that by teaching this subject to people who are not Olamide, they are going to start making their own fatwas. Right. That's the that's the fear. People know the science and you
can make your own factors. So before we get into the course objectives, this is what the course objectives are not for is not the course objective is not to make you a Mufti. Right, six weeks or six hours of pseudo pick is not going to give you the capabilities to make your own fatwas. Is that clear? Right, it's just going to give you an idea of how the process works. So let's get that out of the way first, right. So what can we expect over the next six weeks today? Today, we're going to focus on the objectives and terminology for two reasons. We focusing on objectives. Because
if you don't know why we are here, we're not going to be right. So our objectives are something we need to be clear about why we are here and what we expect to get from this course. Number two terminology. Whenever you study a new field, any field not even Islamic fields, even psychology, medicine, anything, any new field, you need to learn the lingo of that field first, right? What's the words they use? What's the terms they use? Because every field of study has its own terminology. Right? And so it's the same with the schools. So there's a lot of words that I'm going to be using over the next six weeks, which I prefer to use the Arabic because it doesn't make sense when you use
the English. So today, we'll go over what would Arabic words be and I actually started over the list of 20 words, I'm sitting this afternoon, I'm thinking too much, too much for day one, people show up on day one, he demo 20 Arabic words to know the meaning of the bit too much. I managed to bring it down to about 15. Most of them you already know. You just may not know the technical definition. So I try to make this as simple as possible. Right. Next week. Very interesting. So my favorite subjects, the history of IQ. Now in the university, I spent five months teaching
The history of next week we're going to attempt to do it in one hour. Right? It's going to be like a brief overview. How did we go from the time of the Prophet license until now? What were the different stages of development? Most importantly, how did the main hubs come about? And how do we approach the concept of Muslims, all of that will be covered in the history, the week after that, which focus on the primary sources of fake which is the Quran and the Sunnah, right, the Quran and the Sunnah an entire lesson on how the Quran and Sunnah are used in, which is something which many people are unaware of. Many people have this idea, you pick a Hadees, you follow it, it's not as
simple as that. It's, it's a lot more complicated. The week after that, we look at the other two main sources of it. And we'll cover this in the terminology section today, which is edema, and the US, right? consensus and deductive reasoning. So we'll cover that in the fourth week. And the first week on the focus entirely on one of the main hanafy principles of IQ, which is all local culture. I want to do an entire lesson on this because all local culture is a principle of fear that's found in all the must haves and the different names, what is most important in the 100 pinata what some are, got it all wrong. I mean, we are 100 free community, but we went far away from this principle, you
know, old phrase about what have basically taught is that whenever people move to a country, they should adapt to the culture of their country, they should not impose their culture upon the country they are moving to that was the teaching of marble hanifa. So we went austere, very fast. So that's why an entire lecture number five is gonna be about that. And number six will go into whatever whatever's left some of the Maliki principles, some of the humbly principles, the ones that these differences of opinion over. So primarily, this is 100, people should be focusing on
grotzinger each Marquis is in order, and we will discuss the others as well. I'm focusing on the Hanafi ones, mainly because that's the predominant madhab in our community. So to get started, why are we here? Before I answer that, anybody wants to give me an idea? What What do you expect to get from a costume, that sort of thing?
What are you hoping to get out for costume?
Like I said, Look, I'm not here to make you movies. So if you came here hoping that by the end of this course, you can pick up ideas impartial and fatwas. Not gonna happen. Right? What you're going to learn in the six weeks is that this process is so complicated. If you really want to do it, you need to go get your bachelor's in Islamic Studies, get your masters get your PhD, and work your way up. Right? Not six weeks isn't going to be enough. Okay, the first thing I want us to get out of this is to appreciate just how complex it is. Many people don't appreciate this. I know a lot of people they say But no, Islam is simple, you know, I can just pick a Hadees and follow it. I know
why I'm making it complicated. Why are you introducing this terminology? Why are you bringing in this and that, you know? So, Vic is not complicated. I mean, absolutely fit is not complicated in terms of practice. But in terms of how we deduce how the scholars arrive at it, there is complexity there. And I answered this question a bit later today, because a lot of people find this is like a contradiction. On one hand, we say Islam is easy. On the other hand, the sciences are so complicated. How do we reconcile between those two concepts, salami the easy religion and would actually put the person about that towards the end. So why is the subject so complicated that I will
discuss towards the end today, inshallah. So one of the main things I want us to do after this course, is just to be able to appreciate just how complicated this field is, so we can at least recognize the people in the field, you know, there are people out there, I know so many of them are who spent time I spent months researching a topic. And when they finally arrived at the conclusion in the posting on Facebook, people tell him your coffee, are you a deviant, you are liberal you this you that no appreciation for the amount of effort that goes in just trying to figure out what is the actual ruling on this thing. So it needs to be able to appreciate it.
The second thing, and this is very important, right? To understand the aspects of fish that are flexible, and the parts of it that are not. So again, we have these two opposite trends in our community. We have those people who think everything's flexible, right? Anything Goes change the rules how you want when you want, and then we have the other side of our community where, you know, if some shift in India said something 300 years ago, we have to stick to that for the mental piano,
which is the balance there's certain things that change certain things that don't change. Once you study this field, it becomes clear what changes and what doesn't. Right, number three, I already mentioned this, appreciate the Allah, Allah who actually use these principles and arrive at these conclusions and and do this work. Once you understand how complicated and complex this process is, we can have some appreciate
For them, even if we don't agree with him, or even when we don't agree with them, we still appreciate the fact that you're going through this process to arrive at their conclusions. Number four,
whenever I teach fic, maqasid, or COVID, or any of these similar topics, I feel overwhelmed with a sense of yucky conviction in Islam. Because the more I study and teach the subject, the more I am convinced that this religion is a miracle. It's truly a miracle. Because when you look at manmade systems of law, within 50 to 100 years, they are outdated. Right? I mean, just go back 50 years ago to the laws people came up with, you can't even imagine using those same laws today. Right? And you're talking about laws that came from secularism, from democracy from humanism, from communism, we can imagine using the same last 50 years later,
what Islam it's 1400 years. And all of this is still practical. It's so practical and so deep, that there is absolutely no way that a human being in the middle of the desert 1400 years ago, who was unable to read or write, invented this system of law, it has to come from God. So at the very least, this question should put into our hearts this yaqeen that this has to be from Allah, there's no other way that such a beautiful deep system came about in the desert 1400 years ago, on this lovely field it
really important. One of the main reasons why I want our community to learn pseudo Vic, is that we become tolerant to each other's opinions. Right?
So we as a community,
there are a lot of us who have very diverse opinions. And sometimes we are most of the time, we tend to fight too much about it. Like we fight too much about our differences of opinion. And when you study a pseudo fake and you learn how the scholars work out fake how,
how one person arrived to one conclusion, someone else arrived at the opposite conclusion, and they're both sincere, they're both pious, and they're both sincerely believing what they are saying, you become a lot more tolerant to these issues than someone who just learned a specific worldview and nothing else. So this should make us more tolerant and more accepting to the fact that there is a diverse field of opinion in many, many areas.
I want us to understand how differences of opinion are formed, why they are formed, and also to understand why they are to be expected why it's a natural thing. Again, many young people who have the absolute best idea about Islam they have this thing but you know, we have one Quran one Hadees there should be only one matter, right? That's that's the mindset is one Quran one Hadees we should all have the same opinions. So the Quran and Hadees are one yes. But how humans interpret and understand the Quran and Hadees that is diverse, is extremely diverse, not from now from the time of the Sahaba. Next week, when we look at the history of grip, you will see the Sahaba had completely
opposite understanding traffic from each other. The way Abdullah even much owed Roger la new approach. And the way Abdullah, even Omar original approach freak were polar opposites, literary on opposite ends to each other in how they approach this topic. From the beginning. The old ama amongst the Sahaba had different approaches and arrive at different conclusions. So differences of opinion is a natural part of people trying to implement Islam in their lives. So those are our course objectives. Now, the main part of today's discussion is for us to learn the basic terms in this field. And I'll just start off with two terms Fiq and shalya.
If I asked you to tell me in one or two words, what is the meaning of Sharia? Just to anyone to a definition of Sharia.
How we often translate it in Islamic law?
jurisprudence, what else? A lot of people translated as Islamic law. Right?
Okay, raise your hands if you believe in Sharia refer to two different things.
Raise your hand if you believe we can do the same thing.
Adrian if you have no clue.
Okay, good. So it's good. I bought these topics the first two times
fic and sherea.
sherea is the revealed explicit law that all Muslims agree upon and cannot be changed. Fake is the human understanding and interpretation of the Sharia, subject to differences of opinions and change. So very big difference sharing
Number one, it's revelation. And 50 is understanding. In fact the word fear means to understand. Right? The word fear means to understand like in the Hadees Amalia radiallahu Kala Kala Rasulullah sallallahu alayhi wasallam. May you really love to be heard on
the radio prophets like Sam said, Whoever Allah was good for, he gives him the understanding of the religion, the verb used if you forget the verb form of this noun, right? So Sharia is revealed, fifth is understood. Sharia is agreed upon, is subject to difference of opinion. Sharia is unchangeable fifth is changeable. Let's look at an example. An example of Sharia. There are five daily Salam. Is there any math hub that says there are six or seven or four three daily Salah? No, they are five daily Salah it is in the revelation, it is agreed upon. It's unchangeable. It's not at some point in the future people will say, Well, you know what, our technology is gone so advanced,
we only need to pray three times a day now. Right? Or the human state is so bad now we have to make a difference otherwise, you can't change it. This is unfixable it's agreed upon is revealed. human understanding and interpretation that subject to difference of opinion, whether you place your hands installa, right. Hanafi sayur, Shafi, ceja, Maliki say there? What's this? This is different understandings and interpretation of the Sharia. What is the Sharia? We bring sola to future, right now the Sharia? What is the understanding? Where do I place my hands? Do I read the Bismillah aloud as quietly do I see the army louder, quietly to raise my hands before and after? This is the shell
this is these are different understandings of the Sharia, they are subject to difference of opinion. Fit is also subject to change.
Classical examples of that would be in the time of Omar Angelo, and who, for anyone who's familiar with the biography of American photographer and who he changed a lot of laws during his beloved. Right. And from that we learned his entire process of changing laws when it's necessary. For example, the law of
amputating the hand of a thief. In the time of Omar regular Andrew, there was a point in time where there was a a drought, and there was mass poverty and starvation. So during that period, he suspended the law of amputating the hands of the teeth. Now, note, he did not change the Sharia. He did not say this law never applies again until the end of time. He didn't say that. He simply said for these years, while there is mass poverty, there is mass starvation, people have an excuse for stealing, people are dying for these years, we will not apply this law. Once this situation is lifted, we go back to applying the law. So this shows us that even though the Sharia says that the
hang of the TVs amputated, but fit allows us to not apply this in certain situations, right fit allows us to apply sometimes and not applied sometimes depending on the situation. So fit is subject to change. And that change can come either with a new evidence with a new circumstance or a new culture. There's many different things that affect why outfit will change. And we'll come to that as we look at some of the other terms today.
term number three, the big one what we are discussing
So as I said, when I was telling people I'm going to start teaching a classroom also the number one question I got was that never heard of it? Never heard of it, right. So soon, which is the plural of acid and means a principle or a foundation, it means like a root, a debt, which everything else comes out of. And when you talk about pseudo fake or pseudo pseudo pseudo Hadees, we are talking about history translations for it in terms of fake we can translate it as principles governing fake, the methodology of arriving at fake or the foundations of fake, right. So what this means is that, again, a misconception people have that Allah ma just pull up fatwas, from the pockets, you know,
they just look around to see her arm. This is her arm, this is her arm, this era, this is haram sees her arm. That's not how it works, right? You don't just pull fatwas out. There is a process of methodology, a set of principles that ordermark follow. And using those principles, they formulate the opinions, right? So these principles are quality assurance. And that takes us to another important word, what's a Muslim?
What's a Muslim? I always hear people talking about the different Muslims.
While the Messiah when you actually go back to it, it's simply a school of fake revolving around
specific set of issues. So what this means that we look at this next week when we study the history of very early on in our history, the Obama had differences of opinion on how do we approach things. And these differences of opinion and how we approach fit, they became the,
the methodology. And certain scholars who had their own methodology, methodologies of faith became more famous than others, and basically a school of thought developed around that. Right, just to go right back to the very beginning before the Muslims that we know about at the very beginning, we can say they were to mockups the annual ROI and the annual Hadees. The scholars who looked at things for perspective of why and context and what did he mean, and the people who just took the word literally, right. So for example,
when the Prophet sallallahu alayhi wa sallam said something, the one group of balama would take what he said and follow it. The other group of Alomar will take what he said, understand, why did he say what's the context? Was he for everybody? What the only for one person? What's the purpose of what he's saying? They will analyze it from a variety of angles and then arrive at a conclusion. Right? We see this for example, when the Sahaba were told by the prophet sallallahu, alayhi wasallam, when they were going to buy the kurita
the army was marching towards bonagura the prophets voice and told them none of us should pray. So that to assert until you get there, none of us should pray. So that will occur until you get there. So as the marching this little distance away from the destination, and also times about to end.
So one half of the Sahaba said the Prophet said don't pray to you get there, we're not going to pray till we get there. Even if he becomes caught up. We following his exact literal word. The other half of this opposite is not what he meant. He meant Hurry up and get the past, which is a very uncertain time. So how does the harbor stop deplete us on time, the other half continued to play oscillate, the prophets lie some did not see anything bad towards either of them, he did not condemn the opinion of either of them. illogical, showing us from the very beginning. One half of the Sahaba followed what the prophet said literally the other other half of the Sahaba dead What did he mean?
So these became the two mud hubs right.
Over time, these develop further from the list, we got the Sharpie and the humbly and Rhema tops from the blue Roy, we got the Maliki the Hanafi of the Ozark Ed soli and many others hubs. So they began to split in different directions over time certain must have disappeared that must have been more popular. Today in the world. We have three main hubs that are dominant, the Hanafi, the Maliki and the Sharpie, the humble imata also still exists as Disraeli method, but they are minority Muslims today. So when you talk about the Messiah, we talking about the pseudo How do they approach them? It doesn't mean that everybody following this Muslim has the same opinions. Right? So for
example, Mr. Abu hanifa, and his students had differences of opinion with each other. For example, you know, nowadays we save it for us or we say we have Sharpie time 100 of the time, right? What we call Sharpie time, was actually a certain time even according to Mr. Abu hanifa students, meaning even in the 100 females hub, there is a school of thought that the answer time starts earlier. Right. So they follow the same principle that Imam Abu hanifa but they may have arrived at different conclusions, they considered part of his mas hub not because they had the same conclusions as him, but because they had the same principles as him. So when we study a student, we are looking at how
to a group of scholars approach a Shafi had one method, Malik has a different method. Abu hanifa had a different method might even humble had a different method, but hasn't had a different method. So Fianna thought he had a different method, they were all different methods that existed. And these became the different methods. Okay, very briefly, the next few terms I'm not going to go through them in detail because we have entire lectures on the right we have the lecture number four on each mind chaos. So we'll cover it here. Just now you know the translation it means consensus of the scholars. Right.
I want to discuss this in detail in three weeks time because this term is it's abused nowadays, you know, nowadays whenever someone wants to force something on you they see this each market even when there's no each market, right? What each market simply means it means something that there's no difference of opinion about for example, the is each ma that they are five daily sola there is each bar that
Xena is Hara, right? Is there any difference of opinion about that? No. So the Arabic term for this is a consensus, there is no difference of opinion.
There's not that you can interpret the verses differently.
The fourth term that we need to know about is Eos. So essentially
The four month hubs the four main bus hubs, they agree on four pseudo
Quran, Sunnah, Iijima and Ts, these are the four that they agree upon. Some of the other ones have don't agree upon chaos like they don't accept chaos. We'll cover them into the history next week. But the four main must have to show this you know, the the agreement the between the format of the what this is. EOS is how we approach you issues, right, something that didn't exist in the time of the Prophet slaley or some how do we figure out the ruling on drugs on pornography on the internet or on social media, on on cigarettes, all these different things? How do we figure out your rulings they're not listed in the Quran is not listed in the Hadees we use a process called chaos. Chaos
means you take a principle or a maxim which we'll come to later that you extracted from the Quran and Sunnah. And you use it to arrive at the rooting for a new thing. Right? So something new is invented. How do we know if this new thing is halal or haram? We use chaos. That's the methodology of the scholars to arrive it. So what you're going to find is that they are throughout our history 1000s of fixed issues, which are not explicitly mentioned in the Quran or Hadees. Right. on these issues, the Sahaba made the US as the scholars, the generation after them and the scholars in the generation after he became a principal of Vietnam at the time of the Sahaba. They did not call it
the US. This word was invented later on. But the principle was there. Like we saw in the case of Omar, when he did not allow them to chop off the hands of thieves during that period. That didn't happen in the time of the Prophet logs. And there wasn't a verse of the Quran or Hadith he was following it. This was his his deductive reasoning based on a principle from the Sharia.
The next term, which I'm going to use a lot, it's one of the This is 100 v principle and that is of local culture, right. So all four of the mud hubs agree on a maximum of 50 called added hakama which translate translates as the local culture is the deciding factor, meaning whatever is the clash of cultures, you follow the local culture, right? This is agreed upon by all the methods, the 100 we must have a specific name for it called the Hanafi and the Maliki mobs. Okay, very important term, each jihad, it's going to come up a lot, especially when we discuss the history of vehicle because this became a controversy in the past 300 years.
When you talk about the word HD heart, it simply means a scholars effort to figure out the correct ruling on an issue. So you phone up an audience. And you ask him, Chef, what's the fatwa on this? He checks the Quran, he checks the Hadees. He looks at the books of each Mine looks at the opinions of the Imams, he looks at the opinions of the Sahaba. He uses chaos. He looks at the culture. He looks at the Maxim's and democracy he looks at all of these things. And if he's pious, and he's a good scholar, he makes dhwani as Allah to guide him and he reads the 100 and then it gives you the fat one. Right? This whole process is called HD heart. Right so it's the heart comes from the same root
as the word jihad. Jihad means to strive in the part of Allah. Each Jihad means to strive to figure out what's the ruling on this issue, right? Like this either scholars jihad, when you ask him a question, he's going to have sleepless nights for weeks trying to figure out how to answer the question in a way that's pleasing to Allah subhanaw taala.
So when we talk about HDR image, this is simply what we speaking about. Two more terms, and inshallah, if this goes well, next year, we'll do an entire six weeks on each of these two terms. But for now, we just need to know what they mean, because they are related. They not also repeat they are related.
Right, inshallah we could do this next year in details. The first one is the provider. And at university, I teach an entire course of this online university, the Maxim's effect. So when we study the history next week, you'll learn that in the later part of our history, to make HD hard and trs easier, the older man invented these short formulas for short formula traffic. If you learn the short formula, you can immediately work out the rulings for 1000s of issues. Example of a short formula.
The Ola stated, an astronaut feel a shy Alibaba, the original rule for anything is it is permissible. So this is a maximum pick. Someone asked us Hallo Hara Well, no original ruling of things is permissible. So unless you've been proved that is haram, it's Hello. Right? So this is a maximum effect on the opposite side. Right? adoro you that harm must be eliminated. So someone asks you is this Hello? And you know it's harmful? No, it's haram because harm must be eliminated. Right? So to make this whole complicated process of HDR and fit easier, the later the Allah
This happened mainly during the Ottoman era, they invented the COVID model, which makes it very easy, right for the older man, because you just need to memorize these 20 or 30 sentences, and you can work on each sentence literally gives you the answer to 1000s of issues, like 1000s of issues. So another example of a maximum effect would be, as you mentioned earlier about
the local culture is the deciding factor. So, for example, people coming in arguing, you know, giving a lecture in the masjid this week, the Madonna wants to give it in order. We want him to give it in English, this person wants him to give it in Arabic. What do we do? local culture is the deciding factor. What do the majority of people come into the mustard speak English, give it in English, right? That's the local culture. Right? And that's a very simple, simplistic argument. But this Maxim applies to many other things, how we dress, what type of food we eat, how do we shake hands with each other, many different things are guided by local culture. Right. And so this is the
maxim governing it. So when you hear me say, the city, or the mechanism of effect, I'm talking about these short, simple sentences is they call them formulas that you use when you're trying to figure out Vic, and Ola might have to memorize these formulas. Because if you don't memorize these formulas, which are like 40, or 50 formulas, instead, you have to memorize literally 1000s of rules. So what's easier memorizing 40 sentences or memorizing 1000s of rules, right? So these are called the vital key and finally, my favorite field of Islamic studies which inshallah we'll discuss next year, democracy, the Sharia
the goals and objectives of Islamic law.
This also developed mainly in the past 600 years during the Ottoman era. So what what we find in the second half of our history is pseudo sequels already written sequels already written, what did the older man to do? So they start writing on new topics, which are writing on the Maximus are writing on democracy is are developing new topics to write about, right, and because it goes even further back, we have maqasid writings by Al ghazali by him, but even Tamia rahima hold on all of them. But you know, the the actual name and field came about more in the past 600 years. So to understand what maqasid is, just put in a context sick is what we do, right, because what the ruling is also dealt
with is how we figure out the ruling maqasid is why did we arrive at that ruling? So the mocassin is the goals of the Sharia. So an example of democracy is that human life must be protected. That's why murder is prohibited. Right? And many other rules are related to that. An example of the word democracy is that honor must be protected. That's why we don't come with Xena to protect our honor. Right? An example of them across it is that harm that the Sharia was revealed. To remove anything harmful from our lives, is actually even assure the green Maliki scholar, he stated his two main goals of the Chevy two main maqasid. And all of the chevier revolve around these two goals. The
first one is to benefit us to benefit humanity to facilitate things that are beneficial for us. The second goal is to remove from our life, anything that is harmful. So the scholars of mocassin say that every single rule in Islam, either bring something beneficial into your life, or it keeps something harmful out of your life. Right? When we pray five times the day, the solar this benefits us. It only gives the guy benefits us and the other person it benefits us by removing from our hearts, that miserliness in greed, it benefits the other person who's getting money. Right? When we stay away from Xena, we are protecting ourselves from all of the harms that come along with it. When
we stay away from alcohol, we are protecting ourselves from all of the harms that come along with it. Right. So these are the two main goals of the Sharia benefit, and avoidance of harm.
So that's it for the main terms. I just have one more slide to show Actually, it's one more set of terms to share with you. But these are the easy terms. Right, what's coming next are the easy words you already know, just a proper technical definition. But before we do that,
these last two terms, we looked at the providing the mocassin these are fields of study on their own. And if this goes well then inshallah next year we will do maybe six weeks on each of them six weeks on the wide six weeks in a mocap suit because they deserve to be studied in more detail. These are things that the deeper you go into this field, the more convinced you become that this is truly a miracle from Allah. There is no way that one human being in the desert about 1400 years ago received such a complex structure.
Okay, the final set of terminology is related to how we label things in fake. So fake essentially or pseudo
Thick essentially is about putting things into boxes, right? According to the Sharpie molecule and humbly madhhab, there are five boxes. And according to the Hanafi madhhab, they are seven boxes. So we look at the 5%. And we look at the other two, the two extra ones later. And these five boxes, you all know them, but you may not be aware of their technical definitions, these five boxes number one for a watch. So, to add the scholars have to decide what is for a watch what is mooster hub or the other word for tuna, what is halaal? What is moku? What is the problem nowadays is that many of us may not be aware of the exact technical definition of these terms. So, starting off with
pharmacologic now in the Hanafi madhhab. These are two separate categories, but in the other hubs, they are synonyms, right. If a Shafi or Maliki or humbling scholar says wajib, he means, because these are synonyms, in most of them are tabs, it's only and we look at this in the next slide, two separate categories in the Hanafi madhhab. So we say something is called the YG. We mean you have to do it, it's an obligation. And this means two things. If you do it, Allah will reward you.
If you don't do it, that's a sin.
classical example, for in silico budget, you pre select to fudger, Allah gives you the one, you don't pre selected budget compared to the major. Right? So that's it for a second tactically sooner or Musab recommended, right?
If you do it, Allah will give you a reward if you don't do it properly. And this is again, the area where many of us tend to be able to extreme right. Sometimes we see someone who is not fulfilling is to not be like a stock dealer. He's not doing this sooner.
lacks, you're not doing anything wrong. It's not a sin for him not to be doing this sooner. Of course, una has different meanings, it will come to the other meaning of sooner when we study Quran as soon as soon. So sooner as a fic category has a different meaning from sooner as a pseudo tech is a bit complicated yet. Yeah, we talking about the label you put on the thing that you say eating with your right hand is sooner. That's a big category. mean there's reward for doing it. Right. When we talk about soon as soon as we are saying we follow Quran and Sunnah. That means we follow whatever the profit slice on top, that's a different meaning of the word altogether. So remember,
words have different meanings in different fields. So just as what should not alone, it has different meanings in fig. And that's why to make it easier, in fact, we use the word mazahub instead. So we know what we're referring to, which the hub simply means it's recommended. It's good to do it, if you don't do it, no problem. Number three halaal or the other term for Alibaba, something that's permissible. If something is halal, we do it no reward. If you don't do it, no sin. Right. And this is the majority of things in this world. The maximum I mentioned earlier, the original state of anything is permissibility. Right? So when we work out, we begin in the middle at
halaal. And if our evidence takes us up or down, we move towards other categories. It's not in today's holla. If there's evidence to show it Mr. hub, often, the photo will go that way it is evidence to show that is my crew around the photo will go that way. Otherwise, the default routing of anything is that it's hollow. Right? So you don't need a scholar to tell you, you know, is it permissible for me to buy a laptop? Is it permissible for me to own a phone? Is it permissible for me to drive a car? Is it permissible for me to use a pen? Is it permissible for me to rent a house and impossible for me to you know, invent new technology? Everything's halaal. And this is evidence
to prove otherwise, right? This is part two, the simplicity of the chevier 80% of the things of this world are in the middle category.
Category number four is actually actually the first four categories all of them, you can see a different types of halaal. So something that's foreign is something that Musab is allowed. Many people don't understand that something that's makuu is also harder. Because what's the definition of macro? macro means if you do it, not a sin. If you avoid it, you get the reward. That's the technical definition of macro, this slide. When you say something is macro, for example. Most of the multiples agree it's a macro to have bad breath. When you go to the mosquito meet people. Is it a sin to have bad breath? No. But will you be rewarded if you make an effort to make your bed smell
nice? Yes, you will be rewarded for it. Right? Because you are avoiding the moku. So again, sometimes we have this we see someone doing something that's moku and we get all like Angry
Dammit upset with them and fight with them. Relax, he's not doing anything wrong, and there's no sin for doing it.
And finally, South Africans favorite word around, right?
Is pseudo fake is everything's halaal until proven to be Haram. But in South Africa, we went the opposite direction we say that we think around until maybe we prove that it's hollow. But this is this this this category. You know, the early Allah was so scared of using the word Haram, like a unique Mr. Malik's books. Most of these factors are like this. I don't like it. I don't think it's good. I don't think that's good for people. It's not beneficial. It's not nice. He would almost never use the word Hara. Why? Because haram means Allah has prohibited. So unless there is categorical proof in the Quran, or Hadith, or from the Schulich, or the mocassin, that this is
something that Allah would prohibit Allah has prohibited, the Obama was very scared to use this word.
You would rather say I don't like it, or I don't think it's a good idea. Or, you know, this is borderline Haram. It's, you know, it's the gray area. But they wouldn't use the word haram unless they had evidence, right. And this is This takes us through why the 100 ways to deal with this problem, they invented another category of right, so what happens now is there certain things which we believe are prohibited or obligate obligatory, but we don't really have a strong evidence for it. Right? So to deal with this problem, the Hanafi madhhab added two more categories of wajib and makuta harini.
So what's the difference in the Hanafi madhhab, between a fall and a wajib? And a margarita, her me and her? It's just a matter of evidence, how strong is the evidence? Right, the classic example The Winter Soldier. The Winter Soldier in the Maliki shop in humbly bathtubs is should now it is recommended. Right. In the hundreds he must have its watch. Why? Why does the honeybee must have made it an obligation? Well, there is a Hudis. There is an evidence that indicates that
Witter is something you have to pray. But it's not the strongest level of Hades. It's not like, you know, that level of hardness, are you 100%? Sure. It's like the 80% to 90% sure type of ID. So it is different grades of Heidi's This is like what you would call a Grade B, it is not a grade A IDs. And because this IDs exists, but because it's not that level of authentic, the others have ignored it is additional, and other females have said it's not fun. It's not as compulsory as the other five solid, which we've got clear in the Quran and authentic Hadees it's watching, meaning it's an obligation. But the evidence making obligation is not 100%. You know, clear. It is a possibility
that is not an obligation.
The same thing with Iran, what happens if you want to say something's wrong, but you don't really have clear evidence for it? I guess even molecule just say I don't like it, or it's not good. Mr. Abu hanifa added the extra category to
which is it's makuta rini. It's disliked to the level of prohibition. So again, what's the difference between makuta creamy and haram? Just a matter of how strong is the evidence? Right? So for example, out of the 100 viola, I don't agree with this, but I say that smoking cigarettes is makuu tarini. Why? Because it clearly has the qualities of something haram but there's no clear evidence making it wrong. My perspective is wrong. I say it's haram because a doctor you must eliminate him from our lives. And there's not this there's no good there's only harming it right? And they are much less harmful things which already Herat. So I want
to find out that Allah will cease Baku tahini, for very simple reason. There is no verse in the Quran or Hadith.
So they want to see we can't do it. But without seeing it's Haram. So we added an extra category. So these two extra categories, you find the 103 model as simply a matter of evidence as a way of solving a problem. What do we do with issues where this is our conclusion, but our evidence is not that strong. So they added a category that's slightly below her arm and slightly below four, but the ruling is still the same. Technically the ruling is still the same, right? Which means in the Hanafi madhhab. If something is watching, if you do it this reward if you don't do it, this seems like fine. Right? And makuta Remi in Hanafi madhhab means that if you do it, it's a sin. If you avoid it
is what seemed like heroin, right? The only difference is the matter of evidence.
To end today's presentation,
I want to discuss something which I feel we really need to learn as a community. It's an approach to fix
Right, this is like when the llama go to study was to pick, the teachers will first teach them the correct heart and mindset that it must have an approach. And the approach is different approaches that different people have. But the approach I'm going to use is
it's called the fruit of the spear
making things easy for people. And this approach which is many all around the world, throughout history followed speech and a few verses of the Quran if you had Jesus, Allah Subhana, Allah in the Quran.
When he talks about the Sharia laws regarding fasting, inshallah Baqarah, chapter number two, verse 185, Allah Subhana, Allah discusses the laws of fasting, and he says you should fast, but if you are sick or you are traveling, you should make it up later. And you need the same verse, Allah says, You read a local militia whether you need it because Allah wants things to be easy for you.
It doesn't want it to be hard for you.
So this verse or this part of the verse, is a principle governing How am I supposed to approach
Allah wants things to be easy for people.
So our job is to facilitate that. Right?
link to that the other verse illustrata discusses the topic of Hajj, right, and he says, he did not place any hemorrhage, any unbearable difficulty for you in this religion. Right.
And the closing verses Surah Baqarah, la ukoliko, nafsa illa was Allah never burden to show beyond his capacity. All of these verses, many of the orlimar looked at them together. And the Hadees I'm going to cover in the next slide. And they said that this is a running theme through all of this. Unless you have a Hana with Allah wants things to be easy for people. And we'll see in the next Hadees the Prophet sallallahu alayhi wa sallam, when you give advice to the Ummah, the advice is in the same light, right? Because amongst the Sahaba, they also had for them, are they not every Sahabi was argue, some Sahaba were farmers, some were businessmen, some were soldiers, somewhere, poets,
and they were a certain category that we all are like Abdulla, even Omar is shopping to be baugher.
Abdullah Ibn Abbas, you know, Omar rajala, one who these were like Allah amongst the Sahaba. And so when the Prophet was some give advice to them, he was in a similar lines. So what all of these verses show us is that Allah has intention in sending us a Sharia and sending us this religion is to make life easy for us. That's why Islam is here to make life easy for so if Islam is not making life easy for us, there's a problem in how we interpreted Islam. Right? If Islam is making it so difficult for us that we can't get a job and we can't work if we can't go to school, and we can't do anything. There's something wrong in how we interpreted Islam. So my approach to pseudo Vic is one
of taking the part of the seal as long as he falls within the acceptable realms of difference of opinion.
And this is the advice of the Prophet sallallahu wasallam. Whenever he said the Sahaba to new areas to do Tao, or to teach the new converts, and one of the Hadees is he would advise them. Yes, siru was to
make things easy for people don't make it difficult for them. Teach them to heat when they accepted, teach them to pray when they get used to that teach them to pass, make it easy for people don't expect someone to convert to Islam in the next day, he has a big beard, and he's praying five times a day and he's given up all of his vices and he's a perfect Muslim, no things easy for people, give them a path to redemption, right? Don't try and force everything of people at once. And so, this Hadees is taught to people who are selling to be orlimar to teach us the proper methodology, which is make things easy for people don't make it difficult for them. If there are two options that your
jihad is arriving at, one makes life difficult one makes life easy both of them are based on sound.
Right? Then the preference is to go with the one that makes life easy for people. Likewise, a very important Heidi's also in Bukhari, the Prophet sallallahu alayhi wa sallam said this religion is his, or I prefer to translate this religion is practical. Whoever makes it too difficult on himself will be overwhelmed. Meaning, if you make Islam difficult, you will not be able to practice it. And I have met so many people like this, who did try their best to make Islam as extreme and as difficult as possible. And they burnt out. They burnt out they stopped practicing or they ended up leaving the religion altogether. Why? Because they made this religion so unbearable on themselves.
They just couldn't follow it. Take it easy on yourself. Right? Take it step by step. Don't. Don't try to be this perfect saint who's you know who doesn't make any mistakes, rather, follow the part that's going in the right direction and expect to stumble along the way. So even in fake, we try to make things easy for people, right as much as possible.
And finally on the end today with one quotation then we'll open the floor to q&a. The beautiful quotation for even a more juicy urashima hola on the description of what is the Sharia. And this is usually mentioned when talking about maqasid. But it's applicable to pseudo tech as well. Even a majority arachnida said that the Sharia is founded upon wisdom and welfare for the servants of Allah in this world and the next in its entirety. It is justice, mercy, benefit and wisdom. So anything which abandons justice for tyranny, mercy for cruelty, benefit for corruption and wisdom for foolishness is not a part of the Sharia, even if it was introduced to interpretation, meaning if a
conclusion after making each jihad is to pass a ruling, that makes life difficult for people, it leads to injustice, it leads to cruelty leads to corruption leads to foolishness leads to problems in society. His conclusion is wrong. Because there's not what I wanted for us. Allah did not want things to be hard for us. Right? So if someone passes a fatwa and he basically fatwa on Quran, Hadith, that fatwa makes life so difficult. You can't live, you literally can't live. And there's so many factors like that, you know,
we have people making fatwas. Like, you can't go to university, you can't go to school. And we thought was like, you know, you can't own a credit card. I mean, these factors are based on sound effects sometimes. But they go to a level where life becomes impossible for some people, right? Because some people literally, if you don't have these things in your life, you can't do your business, you can't work, you can't travel, you can't do certain things without these these things. So you have to look at things from different perspectives. And so when a scholar works in the field of view, he has looked at his conclusion as is this just is this merciful? Is this beneficial? Is
this wise, he has to ask himself all of these questions, because if any of those questions is no, he came to the wrong conclusion. If any of those questions is no, he came to the wrong conclusion. There's something wrong in what his conclusion is, because this is what Islam is. This is what the Sharia is, it is justice, mercy, benefit and wisdom. Right. So as we go through the history of faith and the principles of faith, you will see how they all work in this direction. And with that, we come to the end of today's presentation.
We'll open the floor to q&a for maximum 30 minutes. So what we're going to do is every week, we start at 730. On the street, we started five minutes late, because people were still finding the place if I need parking. Next week, we start 730 on the dot. And we will finish at nine latest nine. Right? I'll do from 730 to 830. And then after open the floor to q&a did any questions for the next 30 minutes? And if there's no questions we closed off earlier. But I want questions. Right. I said if there's no questions, I want questions. I get very bored additional questions. So please challenge me to get my brains telling me I'm wrong. I love all of that. I love questions. It's
nothing to say.
The resistance from the traditional, ordinary people to them. Yeah.
You can see why it's
done by people getting so steady and yeah. And challenging. So, yeah.
is enough? Not difficult, but yeah, the opposite. He will give you more pious and more righteous if you choose the difficult path. So very good point. Very good point. Okay, so you mentioned two points. The first point is that some Allah may be afraid if you study this, you challenge the opinions.
My reason for wanting to teach this is that you find the right one to follow.
as possible, you find the orlimar applying these things, not the ones who are just memorizing books and parroting them. So it's up again, the average Muslim has to follow an alley, that's there's no way about this, you can see how complex these fields are. Right? The point is, Are you following an alum who knows what he's doing? Or someone who just passed through the DNA and sees in his report, you know, so if someone ama will be challenged, it's true. But those who know what they're doing, who studied religion properly, who teach it properly, who are confident in the knowledge they won't be challenged? Because the following steps, right? So this will help you to find out okay, who's the
right outcomes I'm supposed to be following the ones who actually applying all of this, and that'll help you in life better. The other point he mentioned is, this is very true, not just in South Africa across the globe. A lot of people think when you become pious or religious, the more difficult to make your life the more pious you are. I have no idea when this idea was invented, but it did not exist in the golden age of Islam. You
Go back to the adversity omega time, this idea never existed. Nobody in that time would making life unnecessarily difficult to themselves.
Even the Sahaba if you look at the Sahaba, they lived such a balanced, relaxed life, you know, in terms of even religious, someone, even billionaires. Some of them are businessmen, some of them were poets. Some of them had their vices which they have Allah for forgiveness for, you know, they, they develop this idea that, you know, the only people who are pious are those who are perfect in have that ideology, that and didn't have a lot of the things that we, for example, make difficult on ourselves even existent at times. Just to give you an example of that, in the time of the Sahaba, they wouldn't have had this idea that the only men can attend a lecture.
Or many women intellectually have to be in separate rooms, rather the mosquito, the prophet slowly, some had the men in the front and the woman at the back with no value in between. Right. But now these river pies in the Sahaba, right, so we've got to take it to the next level. And, you know, many other issues are like that, through the issues relate to money. Some people think to be pious, you have to be poor. You're the only one Sahaba who believe that a loser of the party who's managing to ban him from Medina, because of that belief, you will make the life too difficult for the Muslim because they believe no other Sahabi agreed with him on that. Osama himself was a millionaire.
Right? And he was then used to classroom this at Amazon saying, you know, it's haram to save money, it was actually a bulldog opinion, to say money. Can you imagine if you follow that today? Can you imagine if you were to make religion is difficult on yourself as possible. Imagine for the opposite of being haram to save money, which of us would survive?
you actually do say that I actually read a book by a communist quoting Abu Zar calling in the post communist
zody people actually say that, but the point is even as a how bad the mistakes but the majority of the Sahaba took a balanced approach to religion, money, work, family time, all of these issues, they were far more relaxed compared to what we have today. With God strict was in the past 400 years.
It started during the Ottoman era, the second half the Ottoman era, the what we call the decline period of the Ottomans. That's when things started getting very strict, and it kind of like got stuck there. For some people, other people managed to get out of Ebola people got stuck in a sickness. But if you actually go back 600 700 years ago that strictness never existed. So this idea that we have to be like, ridiculously rigid, you know, like, I know, I actually posted about this on Twitter the other day that, that if your practice of Islam is making you harsh and cruel and mean and difficult to deal with you to understand Islam, right, because it's supposed to be the opposite
Islam supposed to make you a nicer person, right is not supposed to turn into the scary guy who was afraid of. So that's a very good point. You mentioned any questions, like in the back.
Okay, so that will come to in the last lecture I to the last lecture, week number six, we can discuss those terms which people have a difference of opinion. And those terms, you have to understand all the other ones first before we come to it. So once we do caranya, su nine, week three, each monkey has one week for orphan week five by 10, we get to those terms you mentioned like is this Harbin is your son? You'll be a bit more understandable. But if I try and explain it now you want people to understand it. Now. You have to understand all of that first before we can answer that question.
Come back to the
with the doctor, and he broke a candle to his lungs.
Yeah, so in that scenario,
what we can fit in that case? Oh, cool. Are you asking me to pass a photo on his cell phone? By the way, one of my teachers believe.
Yeah. Okay. What about someone who has diabetes and eat a lot of cakes and die?
Okay, well, I'm seeing the same case here. What am I teach one of my teachers. His opinion, actually, is that if someone is smoking, and he knows he's going to die from any keep smoking, that teacher might actually consider it to be suicide.
He considers it a form of suicide. I don't agree with that. But that just shows you. I mean, you can really come to the conclusion that wasn't his principles, right.
I believe that our bodies are
responsible for what you put in our bodies. And Allah has prohibited alcohol he has prohibited any substances that are harmful to our bodies and
We know now to science, that the cigarettes, the harms outweigh the benefits. Now, when you come to the McCarthy and the COVID, you learn anytime the harms of something outweigh its benefits, it's harder. Right? That's why I'm of the opinion that smoking is harder. Now, is it a major sin or minuses? It's a minus and it's a very, very minuses. You cannot make it a major sin because the major sins are those things, which are in the Sharia. Those things which are clear in the Quran, corriander Hadees. Anything else is a minor sir. Right. So the major sins are very few. They like the ultimate difference of opinion between 10 to 14 cents everything else falls under minuses. So my
instance Allah forgives us for the ambition of other good deeds. But you know, my honest opinion on the on the issue of smoking is the scientific evidence is so overwhelming, it falls into the category of things which are harmful for our bodies, for the protection of our health, protection of our honor protection of our life. I love to ask us what you're putting out what is the what we did to date? Right? So that's what I believe.
Right? So Allah knows best. But you know, I mean, the fact that someone like you should actually believe in suicide that shows you just how a big issue can be. Yeah.
Question, but just on this one to stretch it a bit further. Sure. If you had the cigarettes for only helpful to the person smoking in there, there was no passive smoking.
So only the only the person inhaling
would that make it any different than the fact that
it's not just a
pitch to everybody else.
So the principle of fake is you can't harm yourself or anybody else. So it's not just for anybody else, it's about yourself as well. So in the same thing, for example, if someone is very sick, and the doctor tells him that you know, if you eat this, you will die. In that situation eating that becomes haram for the person.
Intelligence, for example, IBM, Watson in the legal field, or even now, some programs, in terms of reading scans, radiology, they say, if you input enough data into the system and was
given intelligence, you can actually generate your own legal, Maxim's over will give me a time when all of the input is put into an artificial intelligence program. And the program can then make each output.
So using will they be called Come at me, we can trash a
good question I have to think about.
So his question is, with the advancements we have in AI, is it possible in the near future that AI can do our HDR for us? And if you think about that,
it's a deep, deep one.
Actually, I take a week to think about it. I'll get back to you next week on that one. Okay. Now, some of my teachers have
any questions from the side? Only half to this half is interacting, this helps quiet Any questions?
Okay. Any more questions as a professor?
You have a question.
cancel? Yeah. Okay. I think
so, because you have to acknowledge the difference. Yes, sure. It's causing tremendous problems committed in various ways, first of all,
because of the issue, because
if I invite you, so when he does not MTC
you only need Santa. Yeah, it comes to my house and asked me which was in Germany.
I know brothers will not eat as your brother's house because they're not sure go away.
Okay, that's one issue.
Yeah, okay. The drama. Okay. So once I met your children, emotionally, and and the way that you started, Ellis was, so a lot of us would miss a lot. This person had never heard in his life that you can actually join. Okay. And he was arguing.
You don't want to do it.
So I don't say why don't do drama, inform people.
Maybe different design, but as long as it falls within Yeah.
There is not a problem. But what has happened is people have some of them
a law into principle.
So the treating laws is principles.
actually wanted to discuss that as well.
You know, like I noticed, like sometimes if someone posted a photo and a few years later someone passes a different photo, people accuse him of changing the sherea sherea someone's opinion, someone's opinion is not the Sharia. Right. That's why when the first thing I taught me was the difference between potential here because a lot of people don't understand this. Now, when you study the history of it next week, this point will come clear. Why is it that some of them are so strict? on following the motherboard, every issue, even when the Hadees is clear? Why am I open to taking from other mishaps when I study the history? We're going to discuss this because our history went
through phases, the open to being very open minded individual middle field, people like very closed in that eventual phase with this different approaches came about. And we stuck in that phase with different approaches. And we haven't really complete agreement yet. But when they study the history, it makes sense why we went through these phases why we are where we are and what exactly we are stuck on. I'll make my approach very clear when we when we study inshallah.
So that's next week, or next week, inshallah, we will look at the history of faith, a brief overview. And when we do that, it'll become more clear as to why we have this tension amongst all them out when you stick to the mazhab. Or do we make each other as well? Or what do we do? The history will make it clear, right? And just spoiler that the alum whose opinion I follow, and that whole issue is Sha one, you are definitely right, the great scholar of India, anyone who's aware of his writings, I think he's approaching that issue. So when I discuss all the different approaches that came up, that's the opinion I'm going to be going with, on how to handle the mock ups. So yeah,
that's about it. I think we're done. We have one more question.
to fail. Okay.
We also plan to make this entire series available on video format. So you can always go back and re watch the visuals to catch up at
the slides. That's why I'm here. Yeah, he's putting up on the website. I'll put you on my YouTube channel.
Yes, okay. Okay.
This is the introduction after the session.
First of all, I think is
accepting the invitation that
we didn't know how this course was gonna go. We discussed about a year and a half, two years ago. And it took us a while, unless I want to specialize.
So anyway, Spike came again to a couple of weeks ago. So let's get it started. And we just initiated the first
medical in about three weeks ago, maybe taking one taking the medical advisor. Every month, we're having a session on one of the solos, which takes about 13 months or so. The idea is the culture of learning. And studying Islam in the community in Germany is extremely weak for somebody go to Cape Town and is a cause. Actually, almost every weekend, every week, something's happening. Joburg may not be as much, but it is definitely just lost. So we felt that, you know, we have a haka weekly as well. The idea the center actually was was was started for the same purpose of having these discussions, learning, teaching, etc, etc. And I think this course, we've had so many other
sessions, but there's a good weekend session on one day session, but I think on a more regular basis, learning is taking place. So this is the one of the reasons which motivated us to start.
Secondly, I think I sort of quickly go to the to the, to the chance to do this quickly. Okay, so this is quickly the motivation.
The curriculum would be this is what we've done today, the overview of the sort of thing, which will take us six weeks, according to Shannon smell, right? So this is the six weeks, I'll come back to books, etc. course notes and so on accommodates Now, the second one is obscene. Again, this is basically an overview again. So he's got about six topics so far. How do you find sites? That's much more wide, very wide subject, obviously, video only overviews. He's not going to go into details. Secondly, static history. I'm not sure exactly which part of history you want to do. But I think he's put some ideas on somebody. The book the law, systemic history, summarized. Exactly. That's
right. Good, sick. And of course, there are other topics, which we put down on spirituality Ischia, dow arcobello aqeedah effect is lots of other things. And of course, like she explained, I mean, you take my classes itself, another six weeks program, whether we want to do that or not, I don't know. But I mean, it's up to us to say okay, so this is basically the overview. And I want to put down some presenters. I mean, we're kicking off with Chinese man, but they're good
The other people that we need to look at so you as the first cohort and first initiatives of this group, I think your feedback will be useful in the way we actually manage this program. So let me go to some of the things that I want to talk about. First of all knows the PowerPoint presentation, in fact, had a discussion this morning. Now you understand why Okay, okay, that notes are very important. And
I think if we only look at this program has to do with this whole day in the day would check. Okay, this is very much detail and I gave him a copy of the book. Okay, so
Okay, so the idea was basically but have you ever ever went back to check and to read and studied and internalized like, I don't think we'd read enough of that. And I'm hoping with this cause that is why the starting of that we will get the nodes we will read around the subject and the books for example the one on Maxim's is so important this, we should have an intimate lesson level seriously. I believe the Maxim's should be something better, because that teaches you how thick as I give an example, the say, you know, I'm selling books. And some people tell you if you've got eyes, I can't bite. Right. I said, But wait, is the pursuit of that.
There is no
understand the principles ways also. Anyway, this has become complicated that she's missing our lives. And I think you're right. It's very mysterious. Okay. So, notes, books, we have some books, we have a few of this available. I think once you Okay, the other thing you didn't do was to just tell me
You see, which I tested Test, test, test test, that's okay, for required right. Laughter will not be completely not something, okay. And then we test key thing. And then we tested it.
But anyway, what I want you all to do is have you ever registered yet. I want to go home today and just don't like because then you become the recipients of all the notes and everything as a notification, etc. I prefer online available.
resources. We'll talk about books we'll talk about. And I think other subjects as well, in terms of logistics is Monday night. Good enough.
Okay. 730 for six weeks, then we'll take a break and then we'll be convenient for you.
The other topic we'll talk about online now. Oh, yes. Do you want to have a examination?
No. Okay. Okay. Okay. This one this week?
Yeah. Okay. Moving on, like volatility.
Come on. You're not going to
test yourself? Yeah. Okay. Tick a box. Okay, like true or false.
Exactly. I tell you why. Because that's reinforcement learning. And if you became a southern and discussing this back in the week, how we reserve something, either Moodle, or whatever it is, we will make a simple, easy one way out there. And you know what, you test yourself. I think it's very important. The one that you didn't mention today, maybe next time is
It's free. Okay, I'm happy
to cheat. Okay, what we'll do is we'll just charge it for the notes that are in my office, runs it in the back end, etc, etc. So these are costs but as far as as far as I'm concerned, this is history submitted ourselves. Okay. So any questions? I'm happy all that. So please register us in the notes tomorrow. Okay, don't just jump off.
all the facilities in the back end, I wanted my sick mother to study. This course is being provided by three groups of people. One is Islam care, care, self help, self help. That's his business section. Islamic forum was the one of the productive productive protectiveness of this idea of learning and learning, which is hosting and of course, we will make matters.
Okay, if nothing else, books, Maxim's only few copies left. So you could go online and order that one, which is the Sharia and history of fish show Dr. Pillai Phillipsburg on a topic devolution? We don't have. Yeah, we don't have copies of that. I think I'll be working with him and see if we can possibly in advance get books because please go and read. We should be reading every day. Okay.
Yeah, yeah. It was
nice to see well I have
these little moments to share.
I think that's a good sign. I think keep it simple and I think the idea is basically secondly, lastly maybe just invite others Amira 51 of UK gender balance Mashallah 1011 is fantastic. Okay, but please from I think it's a fantastic program. I can only imagine other things that you're going to do with other speakers as well and you could do something with detail. So it is a masala maligawa