Muhammad West – The Revival #06

			All right, we love him in a shaytani R rajim Bismillah R Rahman Rahim Al hamdu Lillahi Rabbil
Alameen wa Salatu was Salam ala shopping with saline CD now Mohammed not only he or Samir Jemaine
said Mr. de comando de la who were to go to
		

			I was already doing Hamlet in LA night number six, Allah soprano to bless us of what has come of
Ramadan and where the remains of it Mala gone to the best of it. I mean, I mean,
		

			we concluded yesterday the, the fitness of the Omega it's in terms of them having absolute power and
control and authority and how the disease a Khalifa comes in having all the power and steps and each
chooses to to do the bodies right and choose the righteousness over over the power of the dunya.
Unfortunately, the Umayyad caliphate is they the family would have put the poisoned on women have
the disease and they continued on the tradition trajectory that they were upon. And it wouldn't be
long before a dynasty that is built like that will be overthrown. And so in the year 750, ce o 132,
of the 100 years basically after the so the Umayyad caliphate rules 400 years, first there'll be
		

			Salam, then you had 30 years of of the whole of our machine, and then you have 100 years of the
Omega rule, and then they are overthrown through a revolution. And every single one of them eight
families massacred, the young, the old all of them are massacred except for one little prince
managed to escape. We'll talk about him in sha Allah in the weeks to come. And the new dynasty is
called the audacity dynasty. And they trace the lineage back to according to them, the Prophet SAW
Selim through his Uncle Al Abbas. And the Abbasids had a very different policy, they realized that
they ruled over basically half the world's population. non Arabs were the bulk of the Muslim ummah.
		

			In fact, non Muslims were the bulk of the Muslim ummah. And so they wanted to develop a very
cosmopolitan, a very decentralized kind of government, where Baghdad will be the center of learning
the capital move from Damascus to Baghdad, and this will be the center of civilization. They did not
have complete authority like the Romanians, every region almost was autonomous, but the Khalifa was
a type of a figurehead. And they would bring about all kinds of thought and intellectual discussion
will be in Baghdad, everything will come in. And they also had a great effort in translating the old
knowledge of the Romans of the Persians, Aristotle, the Greek philosophers, this was all lost to
		

			time, and it was re introduced through in Arabic translation. So it was a time of great change. The
government has just changed, the Thai system has changed, the bureaucracy has changed. And with
change, comes new ideas, even within the religion, and don't we live in a time like that a
globalized world? Where Yes, it's open, the good, the bad, and ugly all comes in? How does Islam
number one remain relevant to a changing time? How does the Quran remain relevant 100 years later?
Can we solve the problems of today? And how is the Quran protected, the parts of the Quran we don't
want to change must remain constant. And this is this is a the environment in which our four Imams
		

			come into we'll talk about them now. And we also at that time, while the world is changing very
rapidly, you know the amount of very slow to change, they are still busy debating where do you put
your hands in Salah how high above the ankle, Mr. Thirlby. They're very, you know, insulated in the
cocoon, and the world is moving past them. And so the Alama at this time are really stuck. They've
been debating for the last 100 years, or methodology. So so that's the world happening outside
inside the magazine. What are the What am I discussing the alarm, I have two opinions really two
ways of thinking. You have what you call the annual Hadith, the literal lists, and they basically
		

			said we look in the Quran and authentic sunnah for the answer. If the question is not in the Quran
and the Sunnah, we don't even discuss that question. This is what we need to be focusing on. We
follow the rules, literally. And we don't open up to interpretation. And we want to preserve the
text in its sacred form. That's the one group and there are many Sahaba like that, this come from
the Sahaba In fact, you had another group of scholars called the ILO right II, that nurai Are the
people of rational thinking and they were we need to obviously not move away from the Quran and
Sunnah. But we need to apply logic and reasoning where we can to implement the Quran and Sunnah in
		

			different scenarios. And they were great Sahaba also thought like this this came not from the Allah
this came from the Sahaba and the very famous famous example was when the NABI Salam was on a
journey or campaign and he said we will perform asset of Salah when we get to let's say for example
until we get to Paul will boom Asad salah, so the Sahaba were on the way and as they were on the
inland it just came it's about to be mercury. One group said no, no, it's we cannot make a Surya we
will make it only in Paul even we must walk literally we must
		

			stick to the rules. Another group said no, that at least when Salam said I'll get you the faster
meaning we need to hurry up and get the in time for us are the ones that know we follow stick it
literally he said we make acid in Paul, I don't ask any questions, literalist verses that. I know
right you Sahaba disagreed on this. There's an example that happened. And then to be Salam said,
both of you had had your opinions. But he actually said those who understood it literally, the
rationale behind it, we could say normal and then. So this is sort of the context of the Alama at
the time.
		

			Now we bring our first
		

			imam who really will establish what is orthodoxy and he mentioned this, we have been 1400 years the
order the caliphate has changed from one dynasty to the next to Ottomans to the world has changed so
much, but you still have your for reference mud hubs. This does not change. Our reference point in
terms of deen is institutionalized. It is structured, and how did they do this? A group of scholars
at a specific time they managed to preserve the legacy of learning and the first of them is Abu
Hanifa Rahim Allah there's so many things, qualities that we can say about him in terms of praise,
but suffice to say Imam Shafi mentioned that every single Muslim Ummah, on the face of the earth
		

			owes a debt to Abu Hanifa you will not Islam would not be intact if it wasn't for this man that came
to bring Islam to the masses. Really another beautiful Hadith and everyone says, time will come
where Persian men would reach the knowledge that basically no one can eat us up in the stars, one
Persian will get the and the orlimar mentioned it is this man, Abu Hanifa Rahim Allah, he was born
as we said, towards the end of the Omega dynasty, he would have seen the entire Omega family being
massacred, he would also seen the brutality of the rule and the new acids coming in, and the new
ideas, crazy thoughts coming into the Ummah, so he lived in this time. And you would see in the
		

			civilizations, different civilizations, and Sikhs and deviations coming into into the deen. He also
lived with the last remaining time here in the very pious generation, they were about to die. So he
also made them so he's at the crossroads of change. His name was no amount of what Hanifa the actual
name is Norman. And he was a Persian, as we said, what's great what I love about Abu Hanifa, it
shows that Islam is not localized to a specific group of people. He was a Persian, when at that
time, all that will allow Arabs and naturally so Arabic wasn't his first language, he had to learn
Arabic, and he managed to.
		

			And he actually began late. So usually you think if I'm not an Arab, I can't speak Arabic. And if I
didn't start, I didn't learn Hebrew when I was a small boy. And then I memorized Hadith by the time
I'm 2025. It's too late for me too great to be a great scholar, Abu Hanifa proves all of this wrong.
He was an ordinary man. He came from his dad was a textile merchant. They sold carpets, they sold
material. They were wealthy, wealthy family in Persia. And one day he was going to open a shop in
the market. he bumps into a shabby shabby is one of the great scholars of the time. I shouted, he
says, young man, what are you doing walking around in the market, it's now like, you know, 10
		

			o'clock the morning watching you be in school or something in class. So as a chef, I'm just a
businessman, I'm not a student. And a shabby says to him, Allah, I see something special in you, if
you would, just to learn, I believe ALLAH has destined for you better than selling carpets. There's
more to you than that. And the struggle we thought, you know, obviously, he was an intelligent
person. And so he said, Okay, shall I promise I'm gonna go and attend the classes. So after I said,
he goes to the Grand Mosque of Kufa. Now after acid, all the shakes for teaching, and he goes, he
doesn't we do, I stopped, and he goes from one class to the next. First he sits in the Hadith class,
		

			Hadith class all about memorizing and look, Abu Hanifa is an amazing piece of CPU. He is cricket
processing, but it's not a harddrive. He's not going to be able to memorize and he says, Look, this
is not for me, you know, memorizing Hadith, Hadith, it's not for me. And so he moves on. And he says
to the philosophers, and they're debating atheism, and all of this, and initially, he starts
enjoying it, you know, rational debate, but after a while, he says, it is no conclusion in these
debates. There is no hard and fast conclusion. And so he moves on, and he's moving from class to
class. When a lady comes to him and she asked him a question about Palak. My husband, he does three
		

			talks, whatever. What is the answer? Chef? Molana? He says, No, I'm not the molana. Buddy, that guy.
I think he deals with a subject. That's the molana so the lady goes and ask the chef and Abu Hanifa
was I'm also interested in knowing the answer. And he sat down and the shippers was a thick gloss a
claustrophobic and he stopped the Imam started explain Hadith Quran, the rulings how we extract the
rulings and Abu Hanifa as mine was blown. He was this is where I belong. Allah made me for the
subject. And he sat in that ships class and he would remain in that class for basically 18 years
learning fic learning what is halal haram? What is the basis on which we derive our Sharia and so he
		

			continues his business. Eventually he gets a manager to manage his business, and so he's still a
wealthy man, but he devotes his time for learning and spineless something I must say that the owner
ma fraternity, we wish that more people that have knowledge and skills outside of Sharia outside of
Islam outside of Islamic scholarship enters the field. If you are smart when it comes to medicine or
law you
		

			be successful in the Sharia. If you are a successful business person, you will be successful in the
Sharia. But go through the process of learning. Here we see a highly successful businessman coming
into Islam who are not into Islam into the academic world of the Allama. And you will revolutionize
it with his way of thinking. And so he eventually is Imam will deputize them as the junior imam of
the class. He's like the main student. And when the Imam passes away, he now takes over the class.
And he does something a bit differently now. He's not in charge of the class. And he says to his
students, I don't only want to teach you and make you mold on us and shakes and you gotta teach on
		

			class, let us start like an institution. You know, one great scholar under the board of albaraka
bank, you know, the head of the board of Baraka bank, he had a meeting discussion, and he's, you
know, a problem is that we today, we don't let great Obama who have many great Alama. And we have
many great movements and people, but we don't establish institutions that will last generations in
Abu Hanifa realized, I don't want to just start a group of students, now we die, and then it starts
all over, let us build a a structure that will last forever. This is basically what I might have is
a framework that the next generation can build on, and it will just keep developing. And so he told
		

			his base students, Listen, guys, I don't want you to go out into the world and look for a job in
order that you stay here, I'll pay for you to remain students. This was again, a unique thing. I'm
paying you to be a scholar. And what we're going to do is when we get any question that comes,
people ask us what is the ruling, we will debate it amongst ourselves? Once we are satisfied, this
is the answer. We're gonna write it down in a book. And this will be our and we'll explain our
methodology and thinking this was now unique, this was something new. And whenever a person wants to
refer back, it's the and so this is the beginning of what would become the Hanafi madhhab. And as we
		

			said, Abu Hanifa is firmly in the camp of the Al Rai, the people of the region, reason and rational
thinking. And so if you ask him when Abu Hanifa if you asked him about Hanifa How do you get to an
answer when we come to your question? I gave my wife three toilets, this is one or three. How do you
answer this? When he says this is my methodology? We look first in the Quran. If the Quran gives the
answer, fantastic, that's the answer. If the Quran is not silent on it, then we move to the
authentic hadith. Now very importantly, the Hanafi madhhab is a deep is accused of being light on
Hadith, why? Abu Hanifa came before Bukhari Hadith at this time was not yet authenticated, and he
		

			was living in a society. Medina had all the Hadith we'll talk about Medina tomorrow Inshallah, but
Baghdad where he's living in Kufa is like the Wild West, there is a lot of fabricated Hadith going
around. And so he only took Hadith which were 100% Clear to be authentic, what you would call
mature, well known authentic hadith, whereas other Hadith, which were authentic, but he didn't know,
he said, are all the trust other sources. And so you'd find that the Hanafi with the Hanafi madhhab
would have an opinion, but would contradict a very authentic hadith because the Hadith was
authenticated. So I understand that, but he does say if the hadith is authentic, then that will be
		

			the second basis of my madhhab. Then we look at if the Sahaba united on a question. So if there was
a question that the Sahaba unanimously capability all of them, then the Sahaba have a different
level of scholarship. If the Sahaba gave a ruling as a group, when we favor the ruling over hours,
and if a single Sahabi gave a fatwa his footnote is greater than ours. After the Sahaba Imam Abu
Hanifa had a very famous statement, he says, Whom Regina went after the Sahaba the next generation,
they are men and women, the opinions opinions the same. And So alhamdulillah even today, we can say
even Abu Hanifa he's just a human, you know, if we have an opinion, and this is this is what he
		

			wants to teach. It's very strange that the members of his mother today are so staunch on the on the
on the tomato on the map when this goes against Abu Hanifa principle, that if you have your time and
your age, you understand your generation better. I'm just a man we're not saying the Sahaba they are
different caliber, but the next generation your opinion in my opinion should carry the same weight
based on evidence. He then has other mechanisms in his mouth have interesting mechanisms to solve
things. He heavily depends on something called chaos. Chaos is where we see something haram or Halal
in the Quran. And then we apply to modern day so if someone says chef I don't see anywhere in the
		

			Quran, this is the highest haram there's no Hadith on the crusade. Okay, but there is Hadith on
Hummer. What makes Hamid haram It intoxicates your mind. Therefore anything that has a similar
effect will be haram. This is now as you see now he's building a system of developing rules for
things that haven't yet come about the time that he was never already sits the rule that if a time
comes you inhale something, inject something, it makes you intoxicated, this will be haram. So he's
building this methodology upon which future generations can solve problems. He also brings about the
concept isn't that where we don't have a clear evidence or clear answer, but we know this thing is
		

			in the benefit of
		

			The Muslim society, something which is for the benefit of the Muslim society, like putting the Quran
in a book form, this was not the before there was no ruling on this, the Sahaba were very unsure
about this, but they felt it is in the interest of the Muslim ummah, that we do this. So, then he
brings about a something called is the sun something which is bringing about the fundamental
principles of the Sharia also another areas called orifice deep, thick now, you know, when we talk
about Nakata, us in Africa, your wife, what does that mean? How much does she need? 1000 Rand 10,000
And what is the give me a number chef, I want to know a number what is Africa? This is we look at
		

			our customs nataka in South Africa is different to London is different to every different to
different goals different. So we apply the norms of the time would have a place in the Sharia. And
another interesting thing he has he had legal evasion so there's some interesting stuff. He loves to
find loopholes in the Sharia, not to circumvent it to make life easy, very famous story. A man comes
to him and he says he a chef is crying. He says chef I said to my wife I love you so much my darling
Wallah. He will sleep with you during the day in Ramadan.
		

			What must I do now? Do I sleep with her and break the fast or do I fast and break my my my Zumba?
What's worse now, Chef? This is no problem easy. I have an easy answer for you. Take her on a nice
journey. You are Mousavi and then you sleep with her in the day, while hamdulillah right. So this is
this is the type of thinking Abu Hanifa Abu Hanifa is a man that looks to find interesting ways of
solving interesting problems. He had hypothetical questions, he will challenge Subhanallah you know,
if I could characterize Abu Hanifa, you know, to picture him, this old grandfather like you know,
really, with you know, Shem I imagine him like Dumbledore. He comes in and he students love him. He
		

			and he's like the most beloved teacher, and he challenges them he listens to the opinion, they come
up with an answer and he debates with him and eventually we come to an answer together. This is Abu
Hanifa and therefore his madhhab the principles which he established him and his students became the
dominant madhhab of the Ummah, eventually Muslims would rule many, many a huge amount of like in
India, look, most of the people are non Muslim, the Ottomans ruled the massive empire, they found
that the Hanafi madhhab was the most adaptable madhhab, the madhhab, which could be applied in many,
many situations. And that is why today, the biggest madhhab in the world is of course, the Hanafi
		

			madhhab. And it expands across most of Asia. Eventually, of course, while the new government was
becoming the assets were getting established, they obviously heard that this is amazing. Aluma This
is amazing professor of the University called Abu Hanifa. And he's getting a lot of proper
popularity, we want to bring him closer. So they said we'll make you the chief judge of the US. It's
the chief judge of the time, Abu Hanifa had a very strong dislike amongst the government class, he
had seen one group or kill another group, and he felt all of his politics is dirty. And they told
him we come on do that you must be the judge because you are the most fit person to be the judge. So
		

			he said to the Khalifa, I'm saying I'm not fit. So either you are wrong, or I'm wrong, but I'm
lying. Either way it will make make I will not be faithful to being a judge. And so the Khalifa
didn't take too kindly to this. They arrested him and SubhanAllah rahamallah He dies in prison as a
prisoner for him Allah but he would rather be a teacher and spread the deen through his writings and
his and his learnings. Rather than taking up a government position that Rahim Allah but he's next
generation of students would become judges, and they would dominate the the legal system of the
Abbasids And subhanAllah. As we said, what he was able to do his legacy, he was able to keep the
		

			essence of Islam intact, while adapting it to a very different changing time, and he was able to lay
the foundation upon which later generations can have a very clear framework in which Islam would be
implemented. Tomorrow we'll talk about the hate of the Hadith if Abu Hanifa is the man when it comes
to Allah Rai than the man of adult Hadith the most strict literal, the most, the greatest scholar of
his time without a doubt, Imam Malik will talk about him tomorrow in sha Allah. Allah Hey, one
announcement we just thank everybody who supported the orphan program this evening. The 70 of them
came and it was a wonderful experience your current so much yesterday's question.
		

			What did the immediate family pay a slate how much was paid to assassinate Omar bin Abdulaziz? It
was 100 dinars 100 dinars. 1000 dinar Sorry 1000 euros math.
		

			This is Mohammed sidefx Sadly
		

			not yet. Not yet.
		

			So bad proceed. The man Yeah.
		

			Oh, there we go. They still been Mashallah.
		

			And fazer Adams
		

			by his items, if you're not here. She was here.
		

			Okay.
		

			Fernleigh Desikan tonight's question, I will Hanifa was with
		

			She was was of which branch of fic that handle Hadith or that Hello Roy easy one inshallah she got
on so much more collaborative character