Channel: Nouman Ali Khan
© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.
hamdu Lillahi Rabbil alameen wa salatu wa salam O Allah seydel mbi evil mousseline wa aalihi wa sahbihi.
About for Billahi min ash shaytani r rajim Bismillah R Rahman r Rahim er Latina amanu, Alphaville, recode propitiously, Saudi Arabia, silly Emery loksatta melissani of Coco Lee amiable alameen from Ahmedabad. Everyone today inshallah, what I want to share with you is one of the most important lessons that I learned from my teacher, one of my teachers, Dr. Akram nadwi. Not too long ago, this was less than two years ago that I heard him, you know, give an introductory talk about something that I thought I understood. And I knew pretty well, but actually, in the course of just a couple of hours, my view on a lot of things just completely changed. And it really, really helped me and I,
you know, I thought I've been studying the religion and trying to understand the book of Allah for, you know, almost 15 years, maybe I understand some things, but they're just some things that a lot opens the, the minds and the insights of some of his slaves, and they're able to see things in a way that helps you maybe feel like I thought I know nothing, you know, and it's they're discussing some basic thing that you might think, you know, but really Subhanallah at the end of the day, it's absolutely remarkable. So I want to share a summary of some of those lessons with you that I found so profound. And so, so very helpful and Sharla, what you see on the screen is not a picture of my
eyeballs. It is it's actually a strange attempt at kind of giving you a visual of what I'm going to talk about, there's a very small circle than one outside of it is a little bigger than bigger than bigger than bigger than bigger, right? So that's the image that we're going to be working with. And basically we're going to try to understand our religion, Islam itself a bigger picture of our religion, in this way. At the at the core of it. At the heart of our religion, the smallest circle that is at the center of everything, is basically what you can call the soul of our Deen the essence, the fundamentals, the original principles of our religion, you're the essential principles
of religion. At the end of the day, our religion is actually a set of principles. And the way you can think about these principles is what does Allah want from a human being? What does God want from a human being? What are the qualities? What are the attitudes, what are the emotions? What are the thoughts, what are the beliefs that a human being should have? And if you want to know what these essentials are, the way that Allah does that no Koran is very beautiful. He does that with the words that I love him. He does that with the words that I love him so he'll tell you something something La La Quinta, takuna Allah, Allah conda karoon La La Kentucky Loon. So that you remember so that
you're grateful so that you have duck wa so that you think so that you reflect
all of those are fundamental qualities a human being should have a human being should be a person, a reflection, of human being should be a person of thought, a human being should be a person of remembrance, a human being should be a person of dukkha, of consciousness of a law. A human being should be a person of gratitude, I look into schoolrooms so that you can be grateful you got it. So these when, whenever Allah says that I love him, and he mentions these verbs, these are qualities that we have to bring into our life. These are the essentials of our religion, I am a slave to a lot successfully. If I'm able to bring these qualities into my life. Now I'll just, I won't list all of
them. But just a handful I just mentioned them, I'll repeat them to be able to think clearly that I'll come talk to you soon. Now local currency can be grateful. Now local currency can be people of remembrance, so you can make efforts to remember you know, local currency, you can protect yourselves. You can save yourself from trouble, be cautious, right? All of these and of course Allah come to flee home so you can succeed in your afterlife. You know, Allah says Allah come to your home quite often. So these are some of the fundamental qualities. Another way Allah describes the soul of our religion, what does Allah want from a human being? is through the words in Allah how you hibou
or Allah who you hibou Allah loves. Allah will say Allah loves McKeen, Allah loves mercy Nene, Allah loves and he will add several qualities and these are people these are these are you know, enhancements to yourself and to myself, that we want to bring into our lives and finally Allah will say, in the law Allah is with right so there's a local, there's a bola loves and then there is an Aloha. Now what is Miami? Yeah, find a llama el mazzini in in a llama Latina taco Valentina home, you know. So, these are the qualities that are the soul of our Deen. Basically, that's the essence of our religion. All right. Now these are what I call principles or even call them fundamental
principles. These are the fundamental principles they are inspired directly by
The word of Allah itself. Is that clear. Okay? Now the thing with principles is that they are abstract. They are ideas, being grateful. I don't know what that means having taqwa I've heard so many like talks about duck. While you have to increase your taqwa increases, the quiet increases taqwa. Is it on sale outside, can I get it somewhere? Can I eat something that'll increase my tequila? How do I know if I have low taco high taco? I don't understand. You know, are you have to increase your Eman, if to increase your taco, these are abstract ideas, you know? And how do we bring them practically practically into our life in order for us to be able to do that? That's the
next circle. The next circle is actually the the the fundamental obligations and the fundamental prohibitions, the fundamental obligations and the fundamental prohibitions, for example, we have five pillars in the religion Yes, everybody's clear about those. Now, the thing is, for example, Salah
Salah is an obligation, but actually it is an obligation that fulfills one of the essentials remember the principles are the most important thing and even the obligations Allah will give us the point of them the purpose of them is to reinforce a principle. For example, Allah says, Allah tala decree
established a lot to remember me is remembering a lot of fundamental principle. It is how do you practically bring the remembrance of Allah in your life so that it in a way that pleases a lot? Well, the ultimate way to do that is what Salah so Salah took the abstract idea of remembering a lot and brought it into a practical reality. Allah says about fasting come aku teavana Latina Min COVID Nicola, Allah con Tata con fasting was given to you so you could have Taqwa taqwa is abstract, can you give me some practical exercise that I can do some practical ritual that I can follow? That can actually bring that abstract into my life? What is that practice? fasting is one of those practices,
what you're gonna find is every single obligation that are like a fundamental obligation that Allah gave, it reinforces what one of the principles, it's there to bring that principle into our life. Now, what unfortunately has happened in our oma is that we've separated the karma of Allah from their principles.
So people are fasting, but they have no idea that the purpose of fasting
is to develop dakhla people are praying. But they're not clear about the fact that prayer actually has certain purposes, not only its purpose is not only that it's an obligation, its purpose is to fulfill and bring those principles into your life. It's not prayer that will make us successful, it is those principles that will make us successful. It's prayers as a means to an end, you understand? fasting is a means to an end, now we have made the means and we have turned them into the and that's a very serious problem. The Quran doesn't let you do that the Quran, every time you describe an obligation, it'll tie it to its end, tied to the principle. We're the ones who separated were the
ones who cut it up. Okay? This this clear so far, I'll give you another. By the way, it's not just obligations, it's also prohibitions, things we're not supposed to do. So for example, one of the things that a lot does is done and in fact, you will mooncup it prevents from evil, it prevents from shamelessness because shamelessness will get rid of one of the most fundamental qualities of gratitude, you know, of selflessness of taqwa, you know, it'll remove them, so Salah will prevent you from them. And the things that love forbade you from is the things that allow that if you do them, it will violate one of those principles. Every prohibition will violate one of those
principles, it will go back to the soul. Okay, that's our second circle, which is the major obligations and the major prohibitions. And up until now, between these two, there is basically no difference whatsoever among any scholar, any Muslim, we're all in complete agreement, what these principles are, we're all in agreement, what the major obligations are, nobody's gonna come along and say, I don't know pork is not that Hello, that does Darren, that's not going to happen. And if they do, they're insane. Because we know better. You understand. Now let's go one circle outside of that.
One circle outside of that are the smaller recommendations,
the lesser recommendations, okay. These are you can call them the sun and the sun as of the profit slice of them are good deeds that the Quran talks about talks about that can enhance your character, like lowering your voice for example, a lot of talks about lowering your voice or walking with humility. right these are also in a sense their enhancements to your character. Similarly, entering the masjid with your right foot, which is a sauna. Right or eating with your right hand and doing these small, small, small, small things.
Are enhancements, okay? Now you should be you should human beings should their priority should be the principles. If they want to bring principles into their life, what should they be focused on
the major obligations if they're taking care of their major obligations, then they should enhance them a little better by adding some of these things that beautify your next allies major obligation. Allies major obligation, Vicar after Salah is what?
It's an enhancement
after Salah is an enhancement, okay, so you're now you've already made the major obligation. Now you can further it a little more. Right. Now, the idea of these enhancements By the way, here also there's no disagreement.
There's no disagreement. kiama Laila is an enhancement printer, how good is an enhancement, extra fasting is an enhancement, you know, some of the scar for traveling the vicar for walking into your home, it's not haram for you to walk into your home without Donna. It's not haram for you to travel without the door. But it's it's good for you, isn't it? It enhances your deen it betters you. So these are things that improve your your life. Okay. That's number three. But But before I get to number four, I have to understand I have to help you understand something about number three, one and two. One and two, are actually what the prophets gave Dawa to.
The prophets invited people to one end to which means they call people to these principles. And they call people to their major obligations and the major prohibitions that is the fundamental law of profits. When people accepted that call, and they internalized it and they absorbed it and they were good at it, then the prophets would give them that via and give them some additional enhancements You with me? Now, what do we do? What we do is, we put all of these we actually forget principles, we don't even know what that is anymore. Major obligations and enhancements. We've mixed them together. And we basically, if you're very serious about Islam, then all of them are major
obligations to you. So if you see someone, for example, praying for her and not praying, so now,
the new one afternoon.
What are you doing?
In other words, now we enforce people to follow the enhancements. And if they're not following the enhancements, then we run after them. We questioned the way that they prayed or we question what they did or didn't do. You know, for example, even to read that you read is not in the second circle that you read is in the third circle. But what do we do? Your Salah doesn't even count.
You're not reciting you're getting sinful reciting Quran?
No, you're not getting sin for reciting Quran, you should learn to read, you should try to improve it. But if you're sitting there counting how many how many links were the muds? And how long was the Alcala, this was not how Sahaba did it?
This was not it should be you should be improving it absolutely. But when you turn these things, these things that were supposed to be enhancements, they're beautification, they're decoration for your home, you know, your home needs a door, it needs a lock, your home needs windows for air circulation, but your home does not need the kind of car the extra kind of carpet, it does not need paintings on the wall, they're nice to have, and adds comfort at putting the sofa adds comfort. But you can tell people, you don't have a house. You don't have a real house, if you don't have paintings in it, you can't do that to people. And you know, when you do that to people, do most
people even make a distinction between the enhancements and the major obligations? No, they don't. So when you criticize them on one, they put them on equal level as everything else you understand.
And when you do that you have turned people away from a lesbian. I'll give you a serious serious implication of this. So for some people, for example,
virtually everything is hot on
virtually everything is hot on
and so they'll tell somebody, you know, by the way video games are on. For example, you can play video games around, you can watch TV, it's hot on you can use the radio, that's how long
they'll just haraam her on everything. Now the thing is, there are certain things that are in the second circle primary prohibitions like alcohol, like Xena, those are big, and then they belong. We're in the second circle. And those are lock halls. How long does any and now you just called video games head on.
Now, when you did that, you put those things that allow me to prom and the thing that you don't like on the same footing. So for a young man, a young woman who's watching a movie, whatever they're watching, I don't know. Some some stupid film. Watching movies head on. It's wrong, but I watch it all the time.
If it's haram then I'm already in trouble.
Since I watch a lot of movies, I'm in really deep trouble.
But since I'm already in deep trouble, I might as well try other haoran.
Cuz I mean, I'm going to hell anyway, might as well go out with a party.
So now since you put alcohol, and listening to the radio, and playing a video game on the same level, in the mind of the sinner, they became the same in video games is easy, just no big deal. You know, watching movies, no big deal. And now Xena became no big deal. Alcohol became no big deal. Drugs became no big deal. So when we don't keep these priorities the way Allah intended them, then we start creating problems in society. People think we're going to the more things we list haraam, the better it is for the people, we're protecting the people, let me tell you profits protected people better than everyone else.
We cannot enhance what they did. within limits, of course of alcohol will judge whether something is actually explicitly haram or not. There can be things that are explicitly hidden that didn't exist before they can be, but it goes back to a major sin or it goes back to a violating a principle, a fundamental principle of religion. You with me so far? Okay, so this is the enhancements. And even in the enhancements, praying extra Sundays, Mondays and Thursdays of fasting, doing the scar visiting the grave, you know, doing the extra two hours for entering, leaving the home all the different things we do. There's no disagreements. There's no there are no disagreements, if you want
to become a better Muslim, beyond the fundamentals, okay, go to the enhancements work on the enhancements, and add a little bit of an enhancement every day, learn a little new every day, that's what you should do. Then there's a circle outside of that. Like outside of that. Okay, now there's this fourth circle. The fourth circle is issues on which the companions agreed. We don't find them in Quran. By the way, these enhancements are predominantly found in the sun up, right? The circle outside of that is things that the companions agreed on. Let's call Mr. Sahaba, which means they agreed they had consensus. But actually, there's no such thing as all the companions agreed.
That's oversimplification. There are three kinds of agreement. So when when the companions agreed, there are three kinds of agreement. Here's the first one.
The first one is they agreed on an event.
They agreed on an event. What does that mean? They all the not all the companions and 10 didn't bother. Some people became Muslim after another, but the ones who attended but will tell you it started on this day. It lasted this long. We these were the supplies that we had, why are they in agreement? Because they were all present. Got it. So this is why they are in agreement. Okay. The second kind of agreement is the agreement of the scholars among the Sahaba. The most knowledgeable among them, sometimes they would all agree with each other is marked for kowhai Sahaba. Okay, like the boss or the Allahu taala, Noma is of the scholarly companions. There are some other companions
who don't know even a single surah
they're new to Islam. They're like new Muslims. Now. They're like new Muslims, or we call them Sahaba, too. But their agreement is not being part of this. It's not part of this category. This category is when the most knowledgeable of the companions agreed. So what was the first one?
when they when they agreed on an event because they were all part of the same event. The second one when the scholars among them agree. The third one is when the governors among them agree.
Each ma Amara is Sahaba when the lycamobile hottub, and his advisors, they all agreed on a particular rule particular governance. That's the third kind of agreement, three kinds of consensus or agreement among the Sahaba What are they again, event, the scholars and the governors. When the governor's when Oliver hottub decides something, he doesn't consult every single Sahabi there's 1000s upon 1000s upon 1000s of them, he has to take his Advisory Council, and they have to make an agreement and they pass that verdict, and they make out a policy and everybody else follows it. You got it. Okay. Now, this is agreed. Now, the problem here I wanted as we go, I want to highlight
problems. What people do nowadays is they say all of us have agreed on the data we all have agreed Where did you get that from? Well, it's obviously you know, where's the reviews? It's in the books which books go read them.
You can't just throw these words out. All the Sahaba agreed. You can't do that. Your words have to be based on some evidence. You can't just throw those out and people throw these words out. Like they say the most the funniest things I've ever heard is all the scholars agreed on this.
Okay, name 10 of them.
All of them.
If you read the few you'll find there's no such thing as all the scholars agree. It's so funny I'm reading to see like Coco Vitaly Jolene, Kathy rabanal shoe, you know shinki T, and one of them will say, Look faqad Asma, Allah, Allah, Allah ha
ha ha ha ha, whoa, hello funada the scholars agreed on this. And the opposition to this is very rare. The other officer will say, the scholar the agreed on this, the opposite. And the opposition is very rare.
Meaning for them even agreement or majority is relative.
majority is relative. This requires a lot of study and a lot of depth. Sometimes the fuqaha of the Sahaba, the smartest of the Sahaba, the scholars among the Sahaba had different opinions.
They had, you know, opposing opinions, and that's okay. Where's the dean in absolute agreement?
Where is there absolutely no disagreement whatsoever? first three circles.
First three circles. When we preach when we, when we stand on behalf of profits and share, what's the primary thing we share?
when people are within our wing, they're in our family. They're in our circle of friends, and they've already accepted the first and the second then what do we work on? Then we work on three
and four is very specific to research and study. But you cannot start with four and say that's Islam everyone.
You have to start with a prophet started. You see what I'm saying? You have to start at one and two, and then move on to three. And then there's this outer circle, which is for now
was a Sahaba. All unanimously in agreement on everything. No, they were in agreement on one two and three though.
Sahaba if you want to call it a jamaa if all of us have agreed it was actually on one two and three together. You with me? Now there's a circle outside of that. This is the coolest circle ever.
This circle is actually of the oma agreeing on something. Or the what you call you can call it ht hot.
A scholar has a certain opinion
is a fatwa.
Okay? A scholar has a fatwa.
The original opinion, the original thought process of scholars is important to understand. They knew that one and two and three are perfect.
For requires a lot of research to understand why they agreed on why they disagreed.
By the time you get to five, there are some questions that the Quran doesn't seem to answer directly. And the Sunnah doesn't seem to answer directly.
There doesn't seem to be absolutely crystal clear, solid evidence that we should do this or that.
Now I have to do my own research. And I have to look at whatever text I can find whatever evidence I can find. And then I have to come to a conclusion to the best of my ability.
I'm going to try to find an answer to this question. Knowing already that my answer is not absolute. Because absolute ends with one, two and three. So my answer is the best of my ability.
It's not something I can impose on anyone else.
I will impose it on myself. And if other people are convinced of the way I came to this conclusion, maybe they can follow it too. But I will not say this is Islam. And if you don't follow this, it's not Islam.
I can't say that. I can't say that my fatwa is actually binding on Islam itself.
The most I can say is based on my understanding, I think this is how we should think about this. Could somebody else have a different understanding? Yes, and these are all issues in which the Quran and the Sunnah and the Sahaba are not explicitly clear. Okay. So I'll give you an example. Just one example. Dr. agrimony taught us this class, he gave us like 100 examples, and my mind was already blown away after two examples. And he gave like 98 more.
overload. It's like drinking soda for 10 hours. Just
I'll give you just one my one of my favorite examples. halifa Haruna Rashid, he was the head of state, and he was the middle of meaning. And back then the middle, meaning that head of state would also lead the prayer especially at hudge. Right, so he's performing hajj, and who's gonna be the Imam, the middle Mini is gonna be the mom.
So he's in the first row, obviously, why is he the first row because he's gonna lead the prayer and he's Hanafi. He's from the Hanafi school.
His Muslim for Hodge, the one who is taking him to, to hide, you know, how do you have a Marlin who teaches you all the rituals of his marlim is going to be what school of thought it's gonna be 100 it's called the abusive
Which is actually the founder of the Hanafi school. Mr. hanifa his ideas are codified by quality abusive.
So he's the one who says Marlin, the biggest Hanafi scholar on the planet is his Marlin for Hajj. And they're in the first row.
And he's about to pray lead the prayer.
But halifa Harun al Rashid wants to do hijama do you guys know what is
When they draw the blood? Now according to the hunter fees, if you bleed, it will do bricks.
And he is a smart guy. He knows that if I asked him the use of
did my window break? What's he gonna say? and broke and if it broke, then I have to go through all the lines of Hutch to go Miku and on the way take selfies and sign autographs
and then come all the way back by the time I come back it'll be negative time.
I need to lead prayer when right now and if I asked him to use he's gonna say no your Salah doesn't count because you have no will do.
Mr. Malik was in the first row.
So hello does she purposely decides not to ask his own Marlin.
He asked Mr. Malik. Now the thing with the Maliki's is that if you bleed
you didn't break. And Harun Rashid knew that. So yes, Mr. Malik, hey, did my will do break I just had cupping done.
And he said, No, no, you didn't break. Please lead the prayer.
And so halifa Rashid leads the prayer, at at some mushroom with three people there.
How many people
it's how much it's
now called the Abu Yusuf is standing behind him Mr. Malik is standing behind the will use of is one of the biggest scholars in the world at the time. So he doesn't travel alone. He has legions of students with him that are doing Hajj with him. They're all standing behind him. And they watched all of this happen and they're praying.
And they finish praying, and they run after honey foreigner sheet.
Should we repeat our prayer? How did you allow him to lead the prayer to Kaaba without will do.
And Avi Abu Yusuf was what school of thought, happy, he turns to his students. And he says anybody who dares to repeat their prayer is from the hot edge.
They're from outside this thing.
Why did he say that? Because they had a different thought process when it came to fatwa.
their thought process was, look, there's nothing explicitly clear about bleeding and will do breaking. It's something that has to be analyzed and extracted to the best of our analysis, it breaks to the best of the Maliki's analysis. It doesn't break. But you know what, at the end of the day, this is my analysis, and this is his analysis, there is no I have no Quran that says bleeding bricks, although there is no Hadith of the process.
So that we cannot argue that this is total falsehood, it's a done deal. It's at the end of the day, the best of our analysis. Therefore, I don't know if I'm right, and I don't know if he's wrong. And I am not willing to sacrifice What I know is a principle and the principle is brotherhood.
The principle is in the moment, Mina fo
the principle is, you know, Allah and foresee him well, how can I be masasa I'm not willing to violate this principle to hold on to my fatwa.
That was their attitude.
That's how they classically, this is how they thought, if you study the fuqaha, and I'm not a student of fic. And even if I am, I won't tell you.
But if you say that they disagree with somebody, someone that they disagree with from a different school, they'll first have one page of dog for them.
And then they will say why they disagree.
And here's why I disagree. And then the other will respond and say, Well, thanks for your dog, here's some dog for you. And here's why I disagree with you. They're not always that nice, though.
They're not always that nice. They're sometimes they really go at each other. You know how the Oklahoma clean. That's the ugliest thing that could have been said. they'll write things like that too.
But these circles are important to understand because we need to understand how Islam is today.
With this map,
what is our priority?
number one priority,
principles, fairness, justice,
consciousness of a law, honesty, truthfulness, priorities or priority. What teaches those principles?
The fundamental obligations are supposed to reinforce those principles.
What enhances those principles, the third circle
Now what we've become most of our questions, most of our questions about Islam, they don't even belong to the fourth category. They belong to the fifth category. And we've lost all sides of the principles.
When you, for example, have in the Quran,
Allah says, describes people who love to be pure.
And you go to Hajj has a fundamental obligation. And it's supposed to virtually reinforce every single value inside of you taqwa, gratitude, remembrance of Allah, honesty, justice, all of it.
You know, care for people is the legacy of Ibrahim Ali Salam. And when you're standing in front of the Kaaba, and you're trying to touch the Blackstone, and people are willing to elbow you in the face, and throw a grandma far away, so they can touch it. And another guy's willing to climb on top of five, six other people to get to touch his password. So you can ask for, you know, I don't know Alexis or something. And when he touches it, by the time he gets to it only, he should be making his May Allah forgive me for I just did. You know, like,
it seems that we have the rituals. But we don't have any recognition of the principles.
When you have people walking in was Delphi sacred land. It's sacred land. This is a land where you're supposed to just spend the night just making the heart to Allah, to spend the night remembering a lot. And when you get out and was early in the morning, you cannot take two steps. You don't remember whether you're standing in sacred land, or in the middle of a metal landfill where the garbage is dropped.
You cannot see the ground. All you see is diapers and water bottles and coke bought coke cans and napkins and you seen it. And I've seen it and I cried. I cried. I just
how did that happen? You know, that happens when the ritual is left. But it's not tied to what.
There's no principle left. There's no principle left.
And then then the religion that's supposed to be so beautiful, because everything goes back to the essentials becomes ugly. That's how you take a beautiful religion and you make it ugly. That's what bunnies did. They took a religion that Allah gave them That was beautiful. All they had left was the rituals and it became ugly. So hon Allah, this is a to me this, this framework was so important to understand and was so valuable, because we make a bigger deal out of things than they should be. Some of the biggest fights in the oma are how many times we should pray some of the biggest fights in the global moon sighting or local moon sighting. So the biggest arguments and these these things,
and these things, when you go to the classical fuqaha this is not even part of the third. This is fourth onwards. So why are you fighting?
what unites us is so much more powerful, what separates us. But you know, the thing that unites us, when when you no longer focus on it, then the only focus left is on things that separate us and even today now, when a Muslim looks at another Muslim they think is he Shafi or
is he Maliki? Or is he like me or no? Is he in some people coming to me, therefore Pakistan, so they really liked me, because I'm from Pakistan, too.
I'm happy I like you, too, because I'm from Pakistan. I love you. That's great. So I just wanted to make sure you're hanafy. Right.
I was like, if I was I wouldn't tell you.
Why not. I don't want to tell you because you shouldn't be thinking about that.
You should just be thinking whether you're Muslim or not. That's it.
That's it, you know. And so, you know, this was the first lesson that I covered with him that I found so amazingly beneficial. I'll leave you with the first thing he said. Oh, that will be the last thing I tell you. It's my one of the most epic things I've ever heard.
How many profits were there?
124,000. Okay. Most important people in the world who? profits everybody agree with that? Okay. The greatest teachers for humanity are Who? So these 124,000 some people are the most important teachers for all of humanity. Everybody agrees. Okay, name them.
why they're the most important people. You should know their names. Well, no, let him tell us their names alone. He told us like 25 Yes.
So there's a few missing
these most important teachers of Islam, we don't even know their names. Allah will not ask you who Abu hanifa was.
He will not ask you who mama
If I was
this one, if I say that doesn't mean anything, when one of the biggest Hanafi scholars in the world says it, I'll go.
That was his first his introduction
was like, we have to put things in the proper place first before we learn.
So he started with that. Now, my last comments, those were his first comments, and I made them my last comments. My own last comments are about
the how the Muslim mind works. I know this because my mind used to work this way.
When you're growing up learning about Islam, sometimes you hear a story.
Some Baraka or some, like, you know, this chef made this door and then this happened. And that happened.
Or you have a story of the companions, or you have a story of the prophets, or you have this thing about this one gives you this many good deeds, that one gives you that many good deeds. Or if you do this, you get punished this way, or that way. You've heard these things your whole life. Some of those things are from the Quran. Some of them are from the Sunnah, some of them, we nobody knows where they're from. Some of those are just stories I was in, there's these different things. And in your head, there's this mixed ground salad of all of these things together, and all of them are Islam together. You understand? But should it be separated? What is the word of Allah and the
teachings of the prophets? I saw them and that should be in its place. And you shouldn't mix this with other things. We shouldn't be mixed with other things. Why am I drawing these circles? So that when you think about Islam, you primarily think about the first three circles, and when you hear anything else, you can put it in its proper place. And if you disagree from four or five and six onwards, if you disagree with four, five and six, that does not make us a divided oma,
that does not make us a divided oma, where's the unity of the oma One, two and three. That's where the unity of the home is. We don't have to all have the same. We don't have to pray with it in the same way. We don't have to pray the same number of tarawih. We don't have to do that. We don't have to have the same fatwas on all the issues. We don't that doesn't make us a divided oma. We can pray different days on indeed we're still gonna be wondering, because we're united by something far more powerful. But when all of these things are mixed together, then all you see is division. That's all you see me allows me to make us a united oma and the genuine sense of the word and realize that it
will give us the right sense of priorities in our religion. barakallahu li walakum wa salaamu alaikum
thanks for watching guys, I hope you benefited. I'd like to encourage you to actually embark on a comprehensive journey into the Quran. I've done a video translation and explanation of the entire Quran it's called called uncovered a cover. I'd like you to check it on abena TV, just do a little bit of it every day and before you know it. You'll have gone through the entire coding translation with me. Hope you can take part Somali