Shadee Elmasry – Death of the Political Elite – NBF 400
AI: Summary ©
The speakers discuss the importance of assertiveness in political campaigns and the need for strong reasons to avoid harm. They stress the importance of belief in religion and the need for compelling reasons to follow them. The speakers also touch on history and the importance of strong reasons for behavior and the need for compelling reasons to follow them. They discuss various hadiths and their significance in modern religion, including logically speaking, God is not ashamed of giving examples of gnat or even smaller, correct, and the importance of la assumption in religion. They also discuss the theory of hellfire being a whole um reportability and how it will be different for everyone.
AI: Summary ©
Welcome everybody to the Safina Society, nothing but
facts live stream on getting nippy November.
It's now getting nippy here in the great
state of New Jersey as we come to
you live from the third story of the
La Cocina Soup Kitchen.
One mile down from Bob Wood University Medical
Center, also known by some people as Robert
Wood Johnson Medical Center.
And of course, you know that we're brought
to you by GRT, Global Relief Trust.
And we're also brought to you by Yemeni
Threads, who have a new logo out today
and they have a drop coming, I think
Friday, right?
New drop of, look at these things.
We are swimming in shawls, by the way.
The Safina Society studio is swimming in shawls.
We can open a little Yemeni Threads store
here if, I like this one.
Look at this black with this, I don't
know, to be honest with you, if this
was Yemeni, that was Omri Threads, that was
Omri Threads, not Yemeni Threads.
This Omra Bazzi got me that one from
Stan.
Like this is like deep made with goat,
straight with goat wool, North Kashmir, right?
The guy's making, having hot naan, butter naan
while he makes it.
This was a nice striped one from Yemeni
Threads.
And of course, today I'm going the Burberry
look, but that's okay.
We got a lot to talk about today.
First of all, if you want to hang
out with us and you want to meet
a whole bunch of our crew coming from
New Jersey by buses and bus loads, go
to the masjidds.org, Masjid Darus Salaam in
Chicago.
I love these guys.
I'm a big fan of Darus Salaam in
Chicago, right?
It's reason they're really friendly to me.
They're friendly with everybody.
They're humble in my opinion, personal opinion, and
so I like them.
Mufti Azimuddin, Mufti Farhan.
These guys are very, it's December 21st to
December 23rd.
Harmony within, cultivating love and unity in the
modern Muslim household.
December 21st to December 23rd.
So if you are a single person, you
still need to do this because someday you
will have a household and you need to
be educated.
I'm telling you, we wing the most important
thing in your life.
Literally your Iman, people wing it.
They don't study.
You ask any Muslim right in the head
right now, I've got a gun to your
head.
I'm going to take away your job or
your Iman.
What is he going to say?
My Iman.
Oh, really?
You care that much about your faith and
your deen?
How many hours have you spent studying it
formally?
Formally, I don't mean in an institution.
I mean with a book, with a teacher,
chapter by chapter.
No, not really.
I just listen to some lectures on YouTube.
Oh, okay, really?
So what is your job?
Oh, I'm in coding.
Really?
How long did you study that?
Well, I took four years and then I
took a master's and then I take a
course to get updated every...
You spent ten years of your life studying
something you are admitting is not number one
to you.
You're admitting it's not number one.
How does this make any sense?
What's number two in your life?
I'll take away your career or I'll take
away your get divorced.
Take away your married life.
Pick one.
Guaranteed.
No one wants to...
I could lose a job.
I can get another job.
Anybody can get another job.
Yeah, Omar, why don't you fade in the
marriage little thingy there.
Thank you.
Okay, starboard, marriage mentorship.
So we are educating in the two most
important things, in the deen at arcview.org
and in nikah and married life and husbandry
and, you know, husbandry has nothing to do
with marriage but I think it should be.
The word husbandry should mean how to be
a husband and what's the word for wifery?
There's no such thing.
No such word I should say.
There is a thing but it has no
word.
We're educating on that too because what is
that?
The origin of civilization all starts with faith
and the humans.
We got to produce humans.
We need factories for humans.
That's what the married life is.
It's literally a factory.
That's where we produce humans except it's a
warm and fuzzy and cozy factory filled with,
as it says here, in the harmony, love
and unity.
That's Darussalam in Chicago this weekend.
So you're guaranteeing, okay, you're admitting your faith
and your marriage are the most important things,
your family life.
But we wing those two things.
This makes no sense.
That's why there are issues.
There are not issues for some unknown, ungraspable
reason.
There are issues in communities and societies simply
because the effort is not put there.
The hours spent is simply put in career.
Islamic schools, Masajid, all of them, if we're
all recognizing the same thing then a whole
ton of attention has to be put forth
in Ilm al-Din and Ilm al-Usra,
I guess you could call it.
It's no such thing in Arabic.
They thought this stuff was assumed in the
past.
But it's got to be put, efforts got
to be put into it.
Let's see what else is going on.
The theme, and by the way, this is
Lombard, Illinois, okay, Lombard, Illinois.
It's going to be December 21st and 25th.
Pack a jacket and gloves and scarves.
This year, the theme is family life, personal
development.
Got to study this from middle school, I
would say, from middle school, from middle school.
Covering the foundations of the successful marriage, conflict
resolution, it's important.
So much discipline of your nafs is critical
in order to have a happy married life.
You have to have a disciplined ego.
Manhood, womanhood, identity.
There are certain things all men and women
know about each other.
Like I'm not buying that whole thing where,
oh, you can't ever say anything about women.
Let only women say that.
No, there are certain things all humans know
about all other humans.
I'm not buying that.
I'm not worried about all your, the incoming
that came in when I said, my sister
asked me what is more important for a
woman, her career or her marriage?
Do you think that needs a discussion?
And then Instagram, incoming, all sorts of ridiculous
comments that have no basis in an argument
at all.
No basis in the argument, in an argument,
just emotion.
Anyway, you think I'm going to back down
or change my opinion or something?
It's not even an opinion.
It's like a fact that one is more
important than the other.
You won't have humans if you don't focus
on this.
And that's not the only purpose of marriage,
by the way.
That's like maybe the statistical purpose or a
very logical purpose.
But within it, why is marriage exist in
paradise when nobody dies, right?
It's one of the greatest, it is the
greatest blessing after knowing Allah is to have
a spouse.
That's the greatest blessing.
And after that, number three is to have
a child.
That's how human beings are.
That's how they were.
And that's how they will be until the
end of time and eternally.
There will be nothing greater for the human
being as Allah created them than to know
their creator and to have a partner of
the opposite gender.
Talha Rizvi says Dar al-Qasim is right
next to Lombard.
Of course, we're going to go to Dar
al-Qasim and visit them.
And we're going to a Syrian community out
there too.
I'm invited.
I'm doing all my talks in the early
part of the day.
Like 11 to 1 on Saturday and on
Sunday.
And then we're going on Sunday night or
Saturday night, I don't know, whatever they plan.
I'm going out there to a Syrian community.
I've promised them, I already told them, I
don't even know who they are, what their
names are.
They're on my phone somewhere.
But if you're out there, you show them,
oh, Syrians from Chicago.
I promised them I'll come.
I don't even know who, what their name
is or who they are, but I know
they come on the recommendation of Mufti Azimuddin.
So I know they're good people.
It's $150.
$150, you get the whole weekend and food,
December, Saturday.
So we're leaving here Friday.
I'm leaving Friday night from here.
And the bus is also leaving Friday.
There is childcare as well.
There are, there's a dinner meal pass.
So general admission is $150 with lunch.
If you want the dinner, add $15, add
$45, Friday night, Saturday night, Sunday night.
Okay.
Just add $45.
Okay.
So that's how you're going to, and then
let's see what the actual talks are.
Let me, let me text him.
As-salamu alaykum.
We're actually live on the stream right now.
Could you please send me a schedule?
If you have one, any more details?
All right.
Let's talk about something else that somebody had
asked about.
That's segment number one, right?
That's segment number one is done, done with.
Tal Haridvi, you want to hang out with
our crew?
Come to Jersey.
Where are you Tal Haridvi?
Come to Jersey.
Take the bus with us.
We're going to put out the application for
that soon, registration.
So we know how many events to order.
Somebody asked about this, riba in foods.
So first of all, there can't be any
ta'khir al-nasa' in food at all,
which means I give you a food now,
you give it to me later.
We could do that in other things, right?
I could give you this now, you pay
me later.
But in bartering food, everything has to be
hand to hand, meaning immediately.
Now half of the foods, you can trade
the item for item, the same species or
gins.
You can trade them with a difference and
half of them you can't.
So what's the line there?
The line there is, if it is yuddaqar
wa yuqtat, if it's food that you can
survive on or you could store it away,
okay, yuddaqar, you could store it, yuqtat, you
can survive on this food.
In that case, it's riba wheat.
You cannot even do that, meaning you can't
say, well, your wheat is superior to my
wheat.
So give me a pound and a half
of your wheat, I'll give you a pound
of my wheat, you can't do that, no
tafadul, no tafadul.
So if you want my wheat and I
want your wheat, then either we trade the
same exact amount or I sell my wheat
for dollars and buy your wheat for dollars.
So the point being is that riba wheat
food, ma yuddaqar wa yuqtat, it's so close
together, it's hard to know the difference in
value.
But ma la yuddaqar wa la yuqtat, you
don't survive on it and you can't store
it away.
Let's say, Omar, can you give me an
example of ta'amun la yuddaqar wa la
yuqtat?
Let's say ice cream, let's just say ice
cream, right?
Can we say ice cream?
Definitely la yuddaqar, but la yuqtat, if you
eat ice cream all day, you die, right?
Like I mean, if you eat ice cream
for a month, you die, yeah.
So let's say that.
I can say, I may say, give me
one of mine for two of yours.
Because it's not a riba wheat food, okay?
But it has to be munajazatan, yadan biyad,
no ta'khur, no ta'khir, no nasa.
Keep in mind this is the word nasa,
na, na, which means to delay something, to
put it off, okay?
It has to be immediate.
In all foods, the trade has to be
immediate, cannot be with ta'khur or ta
'khir.
Because somebody had mentioned that and asked about
that and I said I'd get back to
them later.
Somebody also asked me about the hadith about
the shadow of the Prophet ﷺ.
The Prophet did not have a shadow.
This is number one, we have to understand
it is not a fundamental mas'al of
aqidah.
That's number one.
Number two, it is based upon weak ahadith.
But there are two.
One comes from Ibn Abbas and one comes
from, I can't remember, maybe Sayyid Aisha.
In other words, they're attributing it to them.
But it's the chains are not sahih ahadith.
That's why nobody can say jazman, you must
believe in, not at all.
And secondly, it's not a mas'al of
aqidah that Allah and His Messenger commanded us
to believe in.
This is Sahaba describing Sayyid al-Kawnayn ﷺ,
that he never had a shadow.
Secondly, aside from that, there are hadith that
the Prophet ﷺ said he did have a
shadow.
So how do we make sense of that?
Did he or did not?
Well, the answer is sometimes he did.
They say, the way to bring these two
together, say he had states.
In some states, he did not have a
shadow.
In some states, he did have, like whatever
his condition was at the time.
They say, كان له أحوال All of this
is dhanni in nature.
It's speculate.
Firstly, the transmission exists.
It's there.
Many righteous ulama have accepted those transmissions because
weak hadith can be used for these things.
So you are permitted to believe.
No one can obligate belief in that.
It's permitted to believe in that.
Secondly, yes, there is discussion because other hadith
do mention a shadow.
So therefore, it is permitted to believe in
this miracle of the Prophet ﷺ that he
never had a shadow.
But if somebody says, now those hadith are
weak and I don't want to believe them
because they're weak.
So we can't say anything to him.
You're obligated to believe in those things.
And there is discussion around it because there
is some ittirab.
Some hadith say he does have a shadow.
Some didn't have a shadow.
So that's it.
There's one of those masail that a sign
of our advancement in our discourse is to
realize the speculative nature of such a masal.
All right.
Let's now go to the third.
We talked about the winter intensive.
We talked about the shadow of the Prophet
ﷺ.
We talked about ribawi foods.
That's just like a very bird's eye view,
30,000 foot view.
All foods, there are two types of riba.
Imagine like you put a graph of four.
Ribawi foods, non-ribawi foods on one side.
You could trade for a different amount and
you could delay.
There's an X on delay.
You cannot delay any payments of food, period.
No taqheer.
But tafadul, which means one for two, can
happen within the same genus of non-ribawi
foods.
But not the case for ribawi foods.
You know what?
We'll just get a graphic maybe tomorrow or
the day after and we'll put it up
to make life easier for you.
Next segment, politics.
Well, we're talking about a lot today because
this is episode 400.
Episode 400, which we did in Arbaeen 10
times.
So we have a lot to talk about
today.
Today, I wanted to talk about the death
of political loyalties.
Since 9-11, there is growing, many friends
of ours are part of this from that
generation.
Went to university at that time.
A type of love and loyalty to the
Democratic Party.
The leader of which I would have to
say is the most famous of them all
is Mahdi Hassan, who's a great debater.
You know, I went against his idea.
Not like he went against him, I don't
even know him.
But went against his idea and many of
his supporters got very sensitive.
Don't get sensitive.
No need to get sensitive.
Yeah, he's a great debater.
He's said a lot of great things.
But on the subject of, you know, doing
the bidding of the Democratic Party, it's dead
in the water in the Islamic community, guaranteed
on two fronts.
There are two reasons why it's dead in
the water.
Number one, from 9-11 until now, that
group, it's been 25 years, quarter century, pretty
much.
The left has transformed so radically.
It's unrecognizable.
It is unrecognizable.
I have to say, I was ahead of
the curve from way back, I was like,
no, we don't want anything to do with
these people.
Maybe when I came back from England, I
had a PhD and I saw everyone's like
in love with them.
I'm like, I'm not really easy with this.
Where they're going culturally in their beliefs, their
Iman is incompatible with these people.
Okay.
No one can relate to them anymore.
They're so sort of deranged.
I have to say this, this mental illness
has taken over this party.
That's how I feel.
What can I tell you?
The way they talk about gender as if
it's a given, it's not even like, I
want to be this.
No, it's a given.
You have to recognize these wacky ideas, right?
Their gay pride parades are just insane.
I don't understand how there are no laws
against this.
There are pictures we can see in San
Francisco and wherever they do them with a
guy absolutely naked from top to bottom and
a child walking right next to him.
If you ask me, I don't know, tell
me there is a law.
If I was, if a person was to
go to the bathroom in public and therefore
his private part is taken out and there
was a child within sight, you become a
* offender.
I'm not going to ask Omar to look
that up.
Okay.
I don't want you to be, you're out
getting the algorithm.
You know, one time a poor lady, she
had her, she had taken pictures of her
kid in a bathtub.
The kid's like one year old, you know,
like in a bathtub, two kids, siblings playing
in the bathtub.
Of course they're naked.
There's like one year old and like maybe
a two year old or something.
They're playing in the bathtub naked.
And at some point in time, someone took
a picture, family, you know, within the family
only.
Then years later, one of the kids was
playing around with her phone and uploaded that
picture to Facebook immediately.
Child *.
Oh, she got, the law came down on
her sharing child *, right?
Because the algorithms don't know any better.
The algorithm doesn't know a context that this
was an accidental post of her own kids
at one and two, right?
So there are severe laws for this.
But when it comes to the rainbow community,
why don't any of the laws apply to
them?
All right.
So because of that, number two, you are
on watch for the genocide.
Say all you want that the right is
going to do the same and worse.
But during the election season, you're telling me
they're going to do the same is a
speculation about the future.
Even if it's 99%, even if it's 99
.99999% is a speculation about the future.
It's not going to move the needle more
than the pictures we see now while you're
in office.
Okay.
In the mind of the voter.
And as a result, you got totally smashed.
And they did get totally smashed, right?
Now, what should die is any allyship, any
allyship with Muslims.
The right, as you see here, at least
Stefanik is now going to the UN.
And by the way, although it may look
like a race, it's actually not to be
honest with you.
Yeah, she's getting more attention maybe.
But I'd rather someone as crazy as her,
as Zionist as her to be out of
any lawmaking capacity, if you think about it.
So it may look like, yeah, the US
representative in the UN.
Well, tell me something, what are the representative
of the UN do anyway?
Ceremonial position in some institution that's useless, right?
That's how I view it personally.
When was the last time you cheered on,
oh, wow, we got a great representative in
the UN?
Who the heck even knows who the Secretary
General of the UN is?
Commonly people don't even know or care.
The UN has always said, told Israel they're
breaking rules and breaking laws.
Does Israel ever care?
Could Israel even care less about that?
So that's why we say it's a useless
institution.
It's pointless completely.
Now turn to, so you want Elise Stefanik
making laws and speaking to voters?
Or you want her in this go rot
in the UN?
No, I'd rather her go rot in the
UN.
Now he's bringing Stephen Miller, the author of
the Muslim Ban.
We have no loyalty to either party.
Don't be, we cannot swing from one as
the Michigan guys, I don't know what they're
thinking, swung the other way.
Okay.
They swung the other way and they are
like all for Trump.
Okay, so listen to this.
I think I have a suggestion for the
way forward.
A very simple and objective way to mobilize.
Common sense to me.
In any election, whoever's getting more AIPAC money,
you just vote for the other guy.
How's that for an objective measure of who's
good for us or bad for us?
And we just focus on one factor.
You know, when you build a business, you
can only focus on one thing.
I've made this mistake many times.
And I do like so many different other
things, 10 things, because your appetite, I want
to do this, I can do this, I
can do this better.
And then you end up sort of not,
you end up being distracted.
Let's just focus on one thing.
One thing.
In any given election, whoever gets more AIPAC
dollars, vote for the other person.
What do you think of that, Omar?
Yeah, I think that's the way forward, personally
speaking.
Because no one will do our bidding.
We're not strong enough.
We are not strong enough for anyone to
say, yeah, I'll do it, what do you
want?
No one's going to say that to us.
What do you want?
But what we can do is negative voting.
Destructive politics, meaning you take more money to
AIPAC, we punish you.
We're going to vote for the other guy.
And we just have that one focal point.
It's an idea.
Let's see what people think about it, and
let's see where we go.
But it's objective, it's focused.
I wonder what people think about it, but
that's what I think would make a lot
of sense.
All right, let's go now to another subject.
And a lot of people are going to
be looking for this stream later on.
So if I can ask Waqas to make
this a separate video by itself.
I know it's going to be long, very
long.
But make a separate video just for what
we're about to talk about, which I think
is one of the really, really, really important
parts of a Muslim's education.
Every one of us must know this.
We just talked about how our dean and
your dean and your family is going to
be the most important thing in your life.
Teenagers may not recognize that now, but who's
asking them?
They've been on the earth for, subtract seven
years of not even having a clue what's
going on.
They've been on the earth for maybe 10
years, so they might not be, they might
have other priorities.
But as you live longer, you realize, this
is the foundation of everything.
If these two things are set, then I
could do a lot of other neat things.
But if these two foundations are shaky, I'm
going to be miserable.
All the problems stem, and they start from
shakiness in these two foundations.
All right, so let's go to the first
slide, Omar.
Proofs of revelation.
When we seek to prove revelation, how do
we do so?
We do so by looking at the world,
looking at the book, and not having any
contradictions between the two.
And we should see overlaps.
We should see overlaps between reason, between revelation
and observation.
Remember, there are three sources of truth.
Revelation, sorry, the first source of truth is
demonstration, touching and feeling and seeing and looking
and hearing.
The second source of truth is transmission.
Even as a child, the first thing your
mother says, this is your brother.
This is Samiruddin.
This is Talha.
This is Saad, et cetera.
I'm your mama.
This is dada.
This is grandpa.
That's transmission.
This is a fork.
This is a cup.
Transmission.
Language, history is called transmission.
You look at your family photos, that's history.
So observation, transmission, and then lastly is reason.
And some people, they live their whole life,
they never get to using the reason.
It's unfortunate.
But it is the hardest to do.
Logic and math are the hardest subjects.
Science, observation is science.
All the different sciences and technology, you could
put an engineering, all put that under observable,
demonstrable.
It's all based on demonstration, trial and error,
feeling and touching, et cetera.
And then you have the transmitted knowledges, which
is language, history, religion.
And then you have your rational sciences, which
is logic and math.
So the truth cannot ever contradict in one
of these.
If something is true, there cannot be a
contradiction in any of these.
So you cannot have a transmitted fact that
goes against an observation or against reason.
These things are separate completely.
They have nothing to do with each other.
Completely different fields of knowledge.
When the revelation comes, when our religion comes
to us, if the creator, if the revealer
of this religion is also the creator of
the world and the creator of our brains,
our intellect, we should not have any contradiction
there.
There should be no contradictions.
And that is the whole premise of when
we look at proofs of revelation.
All right, next.
In the previous unit, we remember we talked
about that.
We looked at the overlap between intellect and
revelation.
If they have the same creator, there should
be no clash between them.
And here is a little graphic for you.
This is what we looked at previously.
I don't know which episode of MBF it
was, but it was a while, maybe a
month ago.
Reason and revelation overlap because they derive from
the same source.
So when we talked about God, quote unquote,
what is the difference between those technically?
The word God and the word Allah, there
is technically a difference, which is that when
you say the word God, we're only talking
about the rationally determinable attributes of a creator.
I look at the world.
I use my observation.
I use my mind.
I come to the conclusion that the creator
must be transcendent beyond his creation.
Otherwise, how do you explain the creation, then?
In other words, how can he be the
creator if the creation already existed, right?
If time and place already existed, then he
didn't create it.
So if time and place and matter and
all these things were created by him, he
must be transcended.
I look around and I see everything working
in harmony.
Therefore, God must be one.
There must be one creator.
Things like that, we talked about that.
You can go look at that.
But when I say the word Allah, now
I'm adding another source, which is transmission.
Transmission from the Quran, from the Hadith, and
therefore I get far more knowledge about Allah
Ta'ala.
And if I had to choose one, transmission
or reason, you choose transmission.
You are going to learn so much about
who your creator is from the Prophet, from
the Quran, than what you learn from reason
alone.
Reason alone, all it tells you is there's
a creator with certain attributes, a handful of
attributes.
That's it, right?
But it's powerful because you don't need anything.
Whereas with revelation, you need someone to transmit
it to you.
And you need it to be assessed, the
Hadith to be assessed.
What's Mutawatir?
What's Ahad?
Okay, from the Ahad, Mutawatir, we're going to
accept no doubt about that.
Ahad, we're not going to accept all of
it.
We're going to accept the Sahih and the
Hasan.
What about that which is Da'if?
Maybe it's permitted to believe those Hadith, but
we're not going to obligate belief in them.
All right, next slide.
In this unit, we will look at the
overlap between observation and revelation.
If they're from the same source, there should
be no clash between them.
Therefore, to prove revelation is to look at
the overlap between what we observe in the
world and what the Quran and the Hadith
have told us.
Revelation here is both.
The Prophet's, peace be upon him, speech, as
well as the book of Allah.
It's the only difference being the Prophet's speech
must be assessed because it transmits, transmits in
two ways, with Tawatur, with Ahad.
So many people witnessed it and transmitted it.
We don't need to discuss it, it's guaranteed.
By the way, the rejection of Tawatur, Mutawatir,
Hadith, is Kufr.
Right, Omar?
That means there is a brother came and
he said, hey, I have a complaint about
the North Hudson Islamic Center here in New
Jersey.
The Imam there, which I'm going to tell
you because he puts this out on YouTube,
his name is Muhammad Musa, and he denies
the necessity of believing in the Prophet, peace
be upon him.
Jews and Christians, they practice their religion, regardless
they learn about Islam or not, they go
to Jannah.
What, so you're denying the obligation of a
person on principle, not that I didn't hear,
I didn't know, no, not that.
On principle, you're denying that he has to
believe in the Prophet, peace be upon him?
That's Kufr.
Which is, that's what's been on YouTube.
Secondly, the rejection of the Dajjal and the
descent of Isa bin Maryam is not the
Dajjal transmitted, that Hadith, a Hadith about the
Dajjal by over 20 Sahaba.
It's Mutawatir.
Therefore, if this is his Aqeedah of this
Imam of North Hudson Islamic Center, if that's
his Aqeedah, that is Zandaka.
Like, if someone was to affirm from yes,
and look you straight in the eye, yes,
I don't believe in the Dajjal in Islam.
Like, I don't believe in it.
I don't believe in the descent of Isa
and he died.
You're now negating Mutawatir sources, I look you
straight back in the eye and say, you're
a Zandiq.
Sorry to tell you that, about what there's
implications.
Salah behind that person is not only haram,
but invalid.
For example, Salah behind different types of people
is haram, but valid, right?
Haram, but valid.
Meaning an open sinner, for example, Fasiq.
Somebody says, yeah, I saw one, have a
liquor store.
Have a Fasiq, right?
He's openly sinning.
Now he leads Maghrib.
Or let's say a Mubtada.
Let's, that's even no difference of opinion there.
A Shiite, someone says I'm a Shiite.
As long as he makes wudu properly, and
you pray behind him, that's Salah, it's haram
for you to pray behind him.
But it would be valid.
In other words, you don't have to make
up your Salah.
But you committed sins for praying behind this
guy.
Now a Zandiq, like a Qadiani, haram and
invalid.
Some people say, oh, we don't want to
be divisive.
Divisive, okay.
Let me ask you a question.
When Wissam al-Sharif got alleged to do
what he did, everyone cheered everyone on, and
the whole world came down on him.
Rightly so, assuming those allegations are correct, which
it looks like they're correct.
Otherwise, why would you scrub your whole internet
life?
Why wouldn't you claim innocence?
So it's very hard to believe that this
is a plot against him.
The signs of innocence are not there.
You know what, if someone's innocent, he should
stand up and say, I'm innocent, right?
Anyway, set that aside.
We all applauded everybody who came out slamming
him.
And we had sessions and different scholars talking
about how to avoid ever this happening ever
again.
Okay, because that's the rights of humans.
Humans have rights.
Children have rights.
Students of knowledge.
Someone studying the Quran with you has rights.
There's an amanah to be a Quran teacher.
I'm agreeing with all that.
But does not Allah also have haqq?
Does not Allah also have rights?
So why is it that when someone goes
out against someone who misbehaves with humans, we
say, yeah, we need to slam this person.
But then when someone comes and says, I
don't believe in the dajjal, that's not having
Jesus died, and all these things about Allah
himself, his deen, the truth, why do we
all of a sudden get queasy and say,
let's not divide up the ummah?
No, I want to divide that person away
from the ummah, right?
There are certain things should be divided out.
You'd go to the bathroom in a certain
place in the house, right?
You don't go to the bathroom wherever you
want.
Certain things should be cut off.
You get cancer, you go and you take
out all of these cancerous cells.
You don't want a single one left, right?
Zandaka is a major cancer in the heart.
Whether you see it or not, it is
a cancer in your heart.
It's the death of deen, death of religion
and iman if someone rejects what this book
has brought us, what this religion has brought
us in explicit and widespread terms.
Qat'i and mutawatir.
Malum min al-deen, daruratan, okay?
Is another way to put it.
So if that's his actual belief, he's a
zindiq, all the masjid that knows this and
supports him are major sinners.
And no one should ever pray behind such
a person again.
And I'm just couching it in that if
he said that because we did see some
of it's on YouTube and some of it
people have said it, told us directly.
Trustworthy people have told us directly.
This is aqidah, no miracles.
By the way, no ahruf either.
Firstly, no miracles, only the Quran is a
miracle.
Secondly, no ahruf, only lisan Quraysh.
What are you talking about?
Where are the qiraat then?
Where are the qiraat coming from?
Are you gonna deny that they exist?
What are you saying then, humans harraf al
-Quran?
Shay ajib, doctrines that you just can't accept.
And me, first and foremost, have no problem
calling a person out by his name.
And they said it directly.
We all know that this is what they
believe.
And some of it has come to me
from discussions with him, like little halaqat that
he gave and some of it openly on
the mimbar.
He said, those things are all zindaqa.
And the person who believes those things is
a zindeeq.
I don't know how, I have no idea
how, but listen to this, listen to this.
The definition of a zindeeq is someone with
an un-Islamic belief, but he says it's
Islam.
That's the definition of a zindeeq.
A zindeeq is worse than a kafir.
Kafir is someone who has an un-Islamic
belief and he tells you he's not a
Muslim, like a Christian or a Hindu or
a Jew.
There's no issue there because no Muslim will
think that that's another Muslim to follow.
But a zindeeq negates what is qata'i
and mutawatir.
It is explicit.
It is without a shadow of a doubt
part of our religion.
A vegetarian who says, I'm a vegetarian, but
I eat meat every Thursday.
Like vegetarians may differ on something.
Maybe, I don't know, do they probably differ
on enzymes or something like that, right?
Like I think they have to eat enzymes.
All right, how about like gelatin?
I think vegetarians probably have a difference of
opinion on eating gelatin, right?
Or something like that.
So there's probably some debatable things, but there
are certain things that are not debatable.
You cannot claim to be part of the
vegetarian club and say that I eat meat
on Thursdays or I eat meat every once
in a while.
It's the same thing in Islam.
And it's the same thing that a person
who goes against the rights of the creation
and abuses the creation has to be slammed
and cleansed.
The community should be cleansed from such people.
May Allah ever protect us from ever harming
any student of knowledge or attendee of the
masjid or anything like that.
But also we say, may Allah protect us
from falling into zandaqa and bid'ah in
our aqid.
As for ahl al-sunnah wal-jama'ah,
Ash'ari, Hanbali, and Matuli decrees.
All right, here we go.
We should put Hanbali first because they came
first.
All right, so in the end, we will
have revelation, observation, and reason.
The convergence of it is a sign of
truth.
No contradiction.
And in fact, in many cases, they converge
to point to each other as being true.
All right, so what's the contents of this
presentation, which we probably only gonna do part
of it today.
Number one, the need for prophethood.
Quranic signs and prophecies.
Next, the more essential argument.
What does this say?
There's so much complexity, design, and fine tuning
given to the physical components of life.
However, meaning spirituality, family life, and orderly society
are far more essential than the physical aspects
of life.
So therefore, it is reasonable to imagine that
the creator gave attention.
It is unreasonable, sorry, to imagine that the
creator gave attention to what is less important
and ignored what is more essential.
These things that we need from religion and
from a revealed source, only the creator has
the right to tell us what to do
are more important than the physical aspects of
life.
Next slide.
We have seen, yeah, you're right.
We have seen how complex and fine-tuned
the world is just for our bodies.
Could it be that the creator gave so
much care for the body, but he left
the heart, emotions, and social well-being of
people without any guidance?
Could that be?
It doesn't make any sense.
All right, next slide.
So psychology today lists the top reason for
suicide.
And why do I bring up suicide?
I bring that up because in a way,
it tells you what is the most important
thing in human life such that if you
don't have it, people will choose not even
to live.
Like I'd rather not even live than not
have this thing.
So what is the number one source of
suicide is having no purpose in life.
So it's a spiritual element.
Not being loved is number two, emotional.
Hearing voices, mental health.
Drugs and alcohol.
I guess you could put that under morality
because it's a behavior that we should do
or not do.
Having a philosophical reason to die.
In other words, so theology there, or like,
what is your role?
Do you have the right to take your
own life?
And then having made a mistake they can't
fix.
So that's like a legal element there.
But notice, none of these reasons were physical.
And yet we have seen how amazingly fine
-tuned and complex the physical component of life
is.
Therefore, it is highly improbable, if not absurd,
to think that the creator made such an
amazing world, but never addressed these critical and
important factors.
It's an absurdity.
So what are some of the things that
we need, we can only accept from the
creator?
No human being has the right to tell
us.
All right, next slide.
What's the purpose of life?
How can I stop being sad?
Where did we come from?
What happens after death?
Can we eat animals?
Should adults be allowed to take drugs?
Who decides the limits of intimacy?
How do we punish things like murder?
Is abortion murder?
If so, when?
Is war ever justified?
All these things, all these things.
No human has the right to tell another
human what to do.
Only the creator has that right.
So without revelation, we have none of these.
None of these questions can be answered by
reason or science.
Therefore, transmission.
In other words, prophethood.
Being informed of what God, prophethood itself is
transmission because he's transmitting from God.
It's the whole idea of prophethood is that
a prophet speaks to Allah.
All right, skip the next slide.
And now let's go to the good person
fallacy.
How about this?
You ever hear people say, man, why don't
you just be a good person?
That's it, right?
Why do we have to bring all this
other things?
Well, the reason that this is a fallacy
is that number one, if people were left
to decide goodness on their own, the result
would be subjective, unenforceable, conflict-inducing, lacking justification
and plagiaristic.
So what do we mean by that?
It would be subjective.
Your good person version is different from my
version of a good person, right?
Your version differs from mine.
Reason alone cannot attain certainty.
So why should a good person do this
or that?
It's gonna end up as a maybe, well,
my opinion is this.
So there's no certainty there.
If there's no certainty, then you have no
right to impose it on anyone.
How do we make law?
Democracies are simply the least, they're the least
oppressive of secular forms of governance.
So a dictatorship or a monarchy is the
subjective views of a few people on everybody
else.
I think democracy is eventually heading to that
anyway, oligarchy.
But democracy, the idea of democracy is still
not giving us an absolute.
It doesn't answer the question of, is this
an absolutely right thing or wrong thing?
It's just the masses think that way.
Therefore, democracy is superior to monarchy only on
the fact that less people are oppressed.
It's the imposition of the majority's view on
a minority.
Let's go to number three.
Conflict, not yet, not to this one yet.
Conflict inducing.
So let's say I establish a nation with
my subjective views of what's goodness.
The Soviet Union goes establish its nation on
its subjective views.
And both of them believe 100% or
they can't believe 100%, it's speculation, but they
both are happy with their forms of goodness.
Well, what did you just do?
You created a big conflict.
It's conflict inducing if we have different standards
of goodness.
It leads to clashes.
Most of our social wars, culture wars, are
based on this concept.
Each side came up with their own ideas
and holds that to be right.
And now they're fighting the opposite side.
Number four, lacking justification.
We need a reason to be good on
our own.
On our own, we need a reason to
be good.
Because if I am 100% convinced that
something is good, but yet at a moment
I could maybe not do it because nobody's
looking, what's gonna move me to be good
on my own?
What's gonna move me to curb my desires?
While I'm home alone, right?
That's why people behave so differently home alone
than in society, right?
When I'm out in society, I'm shamed by
everyone else from doing certain behaviors.
Everybody is.
People don't pass gas out in public out
loud.
You don't do that on the subway.
You don't do that in a restaurant.
You don't do that at work.
Why not?
It's like you're shamed by the people.
So, and that's a minor thing.
Then there are higher morals that people don't
do in public, but they may do in
private.
What's to stop them?
So, we need justification.
Number five, plagiarism.
Let's say we were good at home.
What justifies, or who is there to thank
for this goodness?
Who takes credit?
A guy saves another person's life.
Who takes credit for that?
But you used arms.
Did you make your arms or did you
buy them?
Which one?
Neither.
You didn't make your arms or buy them.
God gave you arms.
You got them from somewhere, right?
Where'd you get the eyes to do the
good thing that you did?
Where did you get the courage?
Courage is another thing.
To do what's good, it takes courage, right?
To do a lot of good things.
So, you're plagiarizing now.
You need to thank your creator.
You're using his tools to do good and
then saying, I did good.
No, you didn't.
It's like, I have 10 investors.
I then use their money to build a
great company and then say, everyone, I did
it and I never thank the investors or
never give them their money back.
That's plagiarism.
All right, so let's go to the pictures
real quick.
They're sort of just silly pictures, but here's
one.
I'm a good person.
Okay, cool.
How do you define good?
I don't know.
Next picture.
All right, reason and gut feeling can inform
us of some moral truths, but very quickly
we will hit a wall.
Everyone's judgment of goodness is subjective.
Only the owner of creation, the one who
made the creation, can tell us with absoluteness
what is good or evil.
Next.
I figured out right and wrong.
All right, good for you.
Keep it to yourself.
You come at me with, that's why ethicists
and moral philosophers are all full of nonsense.
All right, so you figured it out.
That's your opinion.
It's not my, what do I care?
Next.
All right, if morals are subjective, we can
impose them.
However, laws are made all the time.
Monarchy imposes the views of a few onto
many.
Democracy imposes the subjective views of the majority
on the minority.
So one is just a lesser oppression of
the other.
Next.
All right, so again, we already, we listed
these five.
Now we're looking at the slides themselves.
Multiple standards of goodness result in conflict.
Goodness says we should go right.
No, goodness is to turn left.
So we have conflict.
Certain basic fundamentals within humans need to be
one and the same.
We need to agree on them.
All right, next.
Okay, after that.
Problem number four, no compelling reason.
I'm a good person.
Great, would you sacrifice your life for it?
Like what's the limit?
I believe theft is wrong, right?
Why do I believe theft is wrong?
Just from my mind, my own ethics.
All right, fine.
I'm at an Amazon warehouse, right?
How much money does Amazon have?
Or I'm doing IT for Amazon and I
happen to be in the back end of
one of their bank accounts.
How much money does Amazon have?
So if I was to nab 50 bucks,
just 50 bucks from Amazon Corporation, is that,
that's like basically taking a spoon out of
the Atlantic Ocean, right?
A tablespoon, teaspoon.
Why wouldn't I do it, right?
If I don't, why wouldn't I do it?
Oh, because of your conscience.
So your conscience will bother you.
And don't you think that someone made it
bother you?
What is it, is this by itself bothers
you?
All right, how about this?
I killed my conscience.
I've stole so many times.
Why wouldn't I do it?
So we need, humans need a compelling reason.
Let's go to what the compelling reason is.
We don't just need the truth.
We need a reason to follow it.
When nobody's looking and I want a temptation,
or when everybody's looking and I don't want
to do a hardship, right?
People who change society and they go against
the whole crowd.
You know, every time I name one of
these imams that are on the internet who
goes against what is known in religion by
necessity, there's always incoming is coming.
Like some of the guys in Toronto, 50
% of them were thanking me because I
said that Shabir Ali, he contradicts things that
are known in religion by necessity, right?
And Qatayin Mutawatir.
Why is it you're coming after me?
Why don't you go after the guy who
said it on the internet?
You ever wonder about that?
No, don't say this and upset the community.
How about tell that to the guy who
said it, who says these heretical ideas in
the first place.
Don't say to the guy who points out
that it's heretical.
It's like someone urinating in the corner of
the park.
And then I call him out, right?
And you blame the person for calling out.
Oh, don't disrupt the peace.
Hold on, that guy's urinating in the corner
of the park.
Said it again and I'll say it once
and I'll repeat it all the time.
Certain things, there can be no change in
them.
It's the trunk of the tree.
That which is explicit and widely spread in
the Quran and the Hadith, it is by
definition what Islam is.
So if we are people who care about
Islam, when someone is hacking away at such
a belief, we will call him out because
he put it online.
He spread it to the people.
So he's now gonna be called out in
person.
If he put it anonymously, we don't know.
If he said it in his own home,
we wouldn't say anything.
But he put it out there in the
public, whether Shabir Ali or Muhammad Musa.
And a lot of people don't know.
Okay, well, that's your fault then, right?
You don't know what your Imam is saying?
Then now you know.
All right, let's go to the next one.
The next slide there.
So why shouldn't I steal $100 from Amazon
when no one's looking?
Why shouldn't I get drunk when I'm all
alone?
And why can't two consenting adults do whatever
makes them happy?
Why shouldn't they, right?
Why would I ever go against society and
get made fun of?
All right, next slide.
All right, this is why.
You will readily do what is difficult when
you know that it's helping you avoid a
greater difficulty.
You see these really sophisticated graphics here, right?
You will readily do what is difficult when
you have knowledge that you're avoiding a greater
difficulty.
And this is what, in any sphere, in
any group of people who have knowledge of
something, and they know that if you hack
away at this thing right here, today you
won't feel anything.
But in two weeks, you're gonna be in
severe pain.
So he stops you because you have knowledge.
Likewise, ourselves.
Zina, riba, ghafla, all of these things, the
moment you do it, you don't feel anything.
In fact, you may feel good.
But we have certain knowledge now, either based
on trust, observation of other's suffering, or your
own personal experience.
Go down this route, you will suffer severely.
In this life, before the next life.
Forget the next life, it may be so
far off you can't contemplate it, right?
But we should contemplate it.
But in this life, there is severe suffering.
If the community goes into ghafla, for example,
we stop reading Quran, we stop teaching the
kids Quran, we stop giving charity, you're sowing
the seeds of a severe calamity coming to
that group of people.
It's almost like you stop eating iron.
You stop drinking water.
Right now, the first two hours, you're not
gonna feel anything.
Give it another day, two days or more,
you're gonna be in severe pain.
So the compelling reason, you will readily avoid
a forbidden pleasure.
You will readily avoid a forbidden pleasure, when
you know it will earn you a greater
pleasure.
People always talk about, you know, we wanna
have a good marriage, lower your gaze.
Before you get married, you'll have a very
good marriage.
It's just a gift from Allah Subh'anaHu
Wa Ta-A'la.
Just like a gift.
The only connection there, Allah gives you a
gift.
Lower your gaze, and Allah Ta'ala will
bless you later.
And usually, the blessing is in the same
form of the sacrifice, right?
If you sacrifice your money, Allah will enrich
you later.
Control your desires, Allah enriches you later in
the same genre.
This is why eternal life is a necessary
component.
Next slide.
Eternal life is necessary.
Secular ideas like communism or liberalism that are
not rooted in personal piety and divine reward
or punishment end up imposing conformity through brute
force or social embarrassment.
Without an afterlife, there is no reason to
be good when the going gets tough, right?
No reason to be good when the going
gets tough.
Next one.
And lastly, I'm a good person.
Neat.
Who gave you the tools you use to
be good?
Don't you need to give thanks, credit where
credit is due, or are you just gonna
plagiarize?
Anyone who attributes goodness to his or herself
is plagiarized.
Next slide.
Who gave you the tools to do this?
All right, so that's the first part of,
it is the, why do we need revelation
in the first place?
That's the first part.
Now let's just go to, we'll read a
couple Quranic proofs, and then we'll move on.
So the first thing, next slide after this.
All right, go down to the challenge now.
The Quran challenges its readers to bring something
like it.
What are the unique features that the challenge
must match?
So Quran challenges people, bring a book like
this.
First thing is that the book is preserved.
In terms of all holy books, none of
the holy books are preserved.
And in fact, biblical, aside from the Quran,
biblical literature, biblical studies will tell you that
there are different authors.
It's all over the place.
The Bible has, there's the first five books,
that's the Torah, then there are many other
books after that that are attributed from other
prophets.
Like the book of Jeremiah has its own
author.
Like we don't even know who the author
is, but they say it's like, they call
it the D school, for example.
Book of Isaiah, and so on and so
forth.
If you study the Bible, they will openly
tell you it has a whole bunch of
authors, nobody knows who they are.
Second one, it's recited.
Thirdly, it's memorized.
Right then and there, there is no holy
book or any book on the earth that
has these three qualities right here.
It's preserved in its original format, it's recited
and it's memorized.
What's the proof that the Quran is preserved?
Bring me an opposite Quran.
And people write entire PhDs to try to
find one word that's different in the Quran,
in the transmission.
And we say, okay, well, we already know
that there are Ahruf.
We already know that the Quran was revealed
in different dialects.
That's number one.
Number two, your celebration.
What is the downstream effect of your celebration
that you found a different like letter or
something?
If that it was, hypothetically, we say it's
true.
They say Jadalun, just for the sake of
argument.
Is there a different God?
No.
In that version of the Quran, is the
prophet's behavior different?
Is there different laws?
It's usually literally nothing of consequence.
If they're a theory, hypothetically, let's hypothetically say
it was true.
But the preservation of the Quran is in
the hearts of the people, number one.
That's what we care about.
Go find me someone who recites Fatiha differently
anywhere in the world.
Malik, Malik, that's insignificant.
That's Quran.
So preserved, recited and memorized.
Right then and there, there's no competition anymore
in the world.
Well, name me one book that has any
of these three qualities.
Number four, it's followed throughout the world.
So it's a book that you follow, not
just one you enjoy.
People read Shakespeare all the time, they recite
it.
It's not commonly recited, but some people do.
They may like one person in every country.
Preserved, fine.
Memorized, no.
But is it followed?
Do people live their life based on it?
Of course not, right?
Contains doctrines for belief.
Laws for the individual.
Laws for family, society, nations.
And then it has spirituality to it.
So there's different from a book of law
and doctrine.
You're not gonna attract a lot of people,
maybe some intellectuals.
But what if it's in the form of
prayer and spirituality?
Now everyone will be involved.
People have needs.
We need to pray.
We need to feel close to God.
And so Allah has made the book, the
recitation that we do to feel close to
him and feel warm and feel that our
creator is with us and our prayers are
being answered.
Also intermingled in it is law for all
of society and for family.
So that we're learning.
It's almost like, I remember one Sheikh said,
what's better?
When you go to a doctor, the doctor
gives you some pills and take this vitamin
C.
But what does Allah give you?
He gives you an orange.
He gives you a lemon.
It's beautiful to look at.
It tastes wonderful.
You're getting vitamin C without even realizing it.
He said, reciting the Quran is quite similar
to that.
You are reading doctrine and law.
You're becoming a theologian and you're becoming a
jurist.
Right?
Roughly speaking.
You'll know the basics of how to marry,
how to pray, the nature of God, the
fundamentals just by reciting the Quran.
And you're reciting it not to learn.
You're just reciting it to feel close to
your creator.
On top of that, the Quran is used
as medicine and it's calligraphed as art.
It's our form of art.
It's our form of oral art too, meaning
of the hearing.
A-U-R-A-L.
It's the art of recitation.
It's something that, it's what we listen to.
So not only is it recited, but that's
what Muslims listen to all the time.
Practicing Muslims is what they do.
So I don't know if you can say
the same for Christians.
What do Christians listen to?
Christian rock.
We reached a point in time right now
where church has more rock music than Bible
recitation.
Right?
If someone tried to pull that off in
a masjid, that thing would be shut down
so fast.
We can openly say the Quran is recited
far more than anything else.
Probably even talks.
Go to an average mosque.
They're gonna pray five times a day in
the mosque.
All right?
Two of the prayers are silent.
Three of them are out loud.
Are there gonna be an hour worth of
talks every day at every mosque?
No way, right?
A regular mosque may have a 15 minute
talk four times a week and a 25
minute Jummah sermon, Friday sermon, once a week.
So we're like the only religion left where
the bulk of what you hear in the
mosque is God's word.
They're in the place of worship.
All right, let's go to the next slide.
And we're gonna wind this down now so
we could do some Q&A.
Just as last unit, we saw how reason
and revelation overlap.
This unit will show how observation and revelation
overlaps.
All right, next slide.
How are signs a proof?
A sign is a proof if it was
a statement about the world revealed before human
beings could have observed it.
There cannot be a single contradiction.
One or two may be a coincidence, but
many overlaps yield certainty that the source of
the world and the revelation are the same.
And preferably it would be observed by a
non-believer.
Who knew nothing about the revelation so that
the skeptic could not say a biased Muslim
tried to manipulate the data.
All right, let's go now, skip the next
slide.
And I'm only gonna cover a couple, as
I keep saying, time's winding down.
The first one is on the Big Bang.
Now we don't actually believe in the Big
Bang in the same way, and I'll tell
you why.
See, this is a sign that this is
a proof, right?
We're about to tell you something that you
know Muhammad could not have known at that
time.
And you guys came to know it later
on.
The heavens and the earth were joined together
as one unit before we clove them asunder.
Now here is one of the opinions in
the Arabic language on the word fatq.
It's not actually a Big Bang that we
believe in.
It's far more planned and elegant than that.
The word fatq is described for how a
flower opens up.
And by observation, we see that a flower
opens slowly.
Then it's opening continues to speed up until
the petals fall off.
Further, the opening of a flower is much
more beautiful of an understanding than a bang,
which is chaotic.
So that's one possible difference between the Muslim
version or the Quranic explanation of how the
world came to be and the Big Bang.
So we agree what the Quran is telling
us is that this is a piece of
knowledge that could not have been known to
the time of the prophet.
So it is literally telling unbelievers, look, we're
telling you from back in the seventh century,
the heavens and the earth were one and
then we broke them apart.
Right?
That's how it is a proof.
It is a sign that this book is
from the creator of the world.
Let's go to the next one.
Now, not only this, but the Quran informs
us that it's continuing to expand.
Was samaa banaynaaha bi-aydin wa innaa lamusi
'oon.
The continuous expansion of the universe was discovered
by Edwin Hubble in 1929.
More recently, it was discovered that this expansion
is actually speeding up.
Not only is it expanding, it's speeding up.
Subhanallah.
And the heavens, we built it with power.
Bi-aydin wa innaa lamusi'oon.
Right?
And it means directly.
We built it directly, not through any middleman.
And we are continuously expanding it.
All right.
All right, next slide.
The continuous expansion of the universe is pretty
much an accepted given right now.
So, but I just give some articles.
Yeah.
This is my comp?
So, there's 7.5 sextillion, which is 7
.5 times 10.
Yeah.
To the 21st exponent, grains of sand on
earth.
Insane.
That equals to, each grain of sand found
on earth is equal to one billion planets
out there.
Insane.
Insane.
Every grain of sand, hey kids, you hear
that?
Every grain of sand that you see between
your toes, you rotten kids, represents there are
a billion, you say planets?
Planets.
There are a billion planets for every grain
of sand there are on the earth.
How insane is that?
Okay.
All right, let's go to the next one.
All right, sun flares.
I love this one.
This is one of my favorite ones because
it's such a clear visual.
Allah says, innaa tarmi bisharrin kalqasr ka'anahu
jemalatun sofr.
The sun throws off flares the size of
castles as if they're yellow camels, right?
Sun flares.
So let's take a look what the sun
flare looks like.
Does that not look like a camel?
I mean, that is a humongous flare.
You know the earth, put the mouse in
front of the picture.
You see that the earth would not even
be a pixel on that cursor, right?
That flare is massive.
That is a massive flare.
And there it is.
Ka'anahu jemalatun sofr.
As if they are yellow camels.
And does that not look like a camel?
So what are you gonna say?
Oh, it's just a coincidence.
All right, we got a lot of coincidences
coming up.
Keep going.
Here's another one.
All throughout time, people have looked at the
sky.
I don't think anybody had ever called what
the stars in the sky towers.
But Allah says, was sama'i tha'til buruj.
The sky possesses towers.
So there are stars that are collected together
that look like a tower.
And there are many, buruj, not buruj, many.
Let's take a look.
What does NASA call them?
Pillars.
NASA themselves are calling them pillars.
And there are these not towers, erected.
How amazing is that?
NASA themselves.
This is why it's good to see what
a non-Muslim says who never even knew
your revelation.
Because if a Muslim was the author of
that, we say, oh, he's trying to match
up with surat al-Buruj.
He's biased.
Next one.
I love this one.
Now this one is a strong proof, but
it does have a weakness to it in
that it could change.
But the point being is that at the
moment that we're counting it, and the life,
the period of time that we're living today,
it matters.
So the word see in the Quran and
the word land.
The word see comes 32 times in the
Quran.
The word land comes 13 times.
What's the ratio between them?
13 divided by 32 plus 13.
That's how you get a ratio.
13 to 45 is lands to the whole.
That's 29%, okay?
Let's go to the next slide.
The land to see ratio, as you see
from this random graph from some geography website,
it's 29%, right?
13 over 45.
Now that is something for sure the Prophet
could not have known.
Towers, sunflares, the shapes of camels, even the
fatq, that the heavens and the earth were
united and they broke apart, could not have
known these things at that time.
That's how it's a sign of the truthfulness
of the book.
Let's go to the next slide.
I like this one.
You can't really see it, but they have
all of the rest of the world and
all the countries listed at 30%, okay?
So multiple geographical studies have given you the
same number, 29%, 30%.
I like this picture because it's such a
beautiful graphic, isn't it?
All right, next one.
Marj al-Bahrain yaltaqiyan baynahuma barazakhun la yadghiyan
Hey, Tamer, could you look up how many
salt freshwater barriers exist in the world?
Okay, how many of them exist?
But he let loose the two seas, converging
together with a barrier between them, they do
not break through.
Surah al-Rahman, of all people to not
know this, desert people would be the most
unaware of such a thing, right?
Desert people who have a saltwater all around
them and would have no reason to ever
travel where there is a freshwater meeting saltwater.
And some people say, well, wouldn't it be
possible for someone at that time to know?
I asked them, did you know, right?
And we're in living modern times with the
internet.
Did you know such a thing?
And they're like, no, first time I heard
of it.
Well, how would you think someone in the
desert would be aware of something like this?
All right, let's take a look at the
picture.
Look at this barrier between salt and freshwater.
Look how clear cut it is.
Isn't that an amazing sight, right?
Most modern people with their modern educations do
not know about this.
How do you think someone who never went
to school in the desert is gonna?
Let me go ask, let's go to Namibia
right now.
Let's go to India right now and ask
the most learned people in their villages if
they ever knew that there was a barrier
between salt and freshwater.
It's highly unlikely.
Okay.
All right, let's go to the next one.
Wa anzanna al hadid.
Iron may have been thought to be from
earth by most people.
Well, where do they find it, right?
So the Quran is telling us we sent
it down.
It's actually not of the earth.
Even the iron that's at the core of
the earth got to the core of the
earth when the stars exploded as supernova spread
iron throughout the universe and some of it
landed and ended up on the crust of
the earth and some in the core of
the earth.
Guys, eat up that pizza, bismillah.
Vinny's pizza is back at it again.
Is it Jimmy's?
Jimmy's pizza is back at it again.
Done.
You've been eating all day?
All right, we got a long day ahead
of us, me and Taimur.
We got to go to Basking Ridge for
the book club.
It's pretty up there.
It is pretty up there.
Gorgeous area, yep.
Let's go to the next one.
Here, iron is not of steel.
Look at what these websites say.
Give me that one right there.
Oh, you pick first.
You pick first.
I don't want to feel guilty.
History of steel, metal from the sky.
Another one says, believe it or not, the
first pieces of iron found on earth actually
fell from the sky, okay?
So, this is what you want?
No, you take what you want.
You take what you want.
Okay, in that case, give me that grandma.
Give me the grandma.
No, that one, yeah, that one.
Give me that grandma.
You see this grandma?
This is what they call the grandma.
The grandma pie in the great state of
New Jersey, of course, we're going to Chicago.
Their pizza is basically zero compared to ours.
The grandma pie, grandma's not spreading the cheese
evenly.
She just blots cheese, and that's why they
call this the grandma.
And she puts some greenery on it, too.
Okay, next.
Let's go to the next slide.
You see many, many documents.
There's no discussion on the fact that iron
came from the sky.
Let's go to eight, genetic engineering.
Fala yughayyirun khalqallah.
Allah's warned us people will come, and they
will completely change and alter the creation.
We know that.
Now, let's go to the last one we'll
cover today, and maybe we'll cover two or
three more, but let's go to, we'll cover
all the Quranic ones, actually.
Walaqad khalaqna al-insana min sulalatin min teen.
Embryology.
Dr. Keith Moore became Muslim just on this.
But there's four things I want to point
you to that also you must say and
admit that the Prophet salallahu alayhi wasalam would
not have known this information.
We created him being from mud, from teen,
which is soil mixed with water.
Okay, that's in the heavens.
We didn't see that.
And we can't see that.
We have no way to access that.
Thumma ja'alnaahu nutfah.
Then we made him a drop.
Fi qararim makeen.
In a safe, enclosed area.
Now, we may know, anyone may, any of
the ancient people may have seen what *
looks like, right?
But * is not a drop.
It's a splash of water, or it's a
splash of fluid.
It's not a drop.
No one would describe it as a drop,
right?
It's far more than a drop.
But then, we know, and the ancients would
have known that it went into the womb
of a woman, but the womb is a
pretty big space.
Would not have come to your mind that
it's only in a very small space.
As we're gonna see, the * is a
fluid carrying many drops that goes into another
drop, which is a very small egg.
And then it's gonna be encased safely in
such a way that it can suck nutrients
while being safe from the environment around it.
Because it needs what's around it, the nutrients,
but it needs to be safe from what's
around it, too.
And that's what we call qarar al-makin,
a safe place.
Thumma khalaqna al-nutfata alaqa.
Then we created this little drop into a
clingy thing.
Alaqa is anything that clings on, ta'alluq,
right?
So like, and we're gonna show a picture
here of a leech, because that's the closest
thing.
And you're gonna see how the process of
becoming a human, you look like a leech.
Some people still behave like a leech, right?
Fa khalaqna al-alaqata mudgha.
Then, this is extremely descriptive.
We created this leachy thing into what looks
like a chewed thing.
Like, look at the description.
A leech and a chewed thing.
These descriptions, you would never think of this.
Like, who would think of this?
A drop, a safe place, a leech, and
a chewed up thing.
And you're gonna see how it looks exactly
like this.
This is not something that anyone would ever
come to mind when you're trying to write.
Now, also think about this.
The Prophet's waging wars.
He has nine wives.
You got one wife.
You got one job that is not head
of state.
No one's fighting you, and you don't have
time, right?
Subhanallah.
The Prophet, peace be upon him, has a
massive family that he has to support and
take care of.
He is a head of a state now.
Not only that, he's a head of a
religion, so he has to tell you what
to do.
A head of state is easy.
Protect the borders and make sure no crime
happens on the inside.
That's pretty much it, right?
Head of state.
You really wanna boil down to it.
But he's also a religious leader.
It means he's gotta take care of your
spirituality, your state, your faith, all that, your
morality.
He's gotta convince you to behave morally.
There's no way anybody can do this without
divine support.
And then anyone who was trying to do
that much, he's not gonna have time for
come up with these guesses.
Yeah.
Yeah.
Subhanallah.
Exactly.
Subhanallah.
Yeah.
Yeah.
And then where's the mistake?
So the more you talk, the more mistakes
you make, just by statistics.
Show us ones where the Prophet Sallallahu Alaihi
Wasallam said something that contradicted observable reality in
front of us or from the Quran.
All right, next.
Look at your drop.
Both of them are drops.
The little spermazoa looks like a drop and
the egg looks like a drop.
Both of them look like a drop.
Next one.
Here is your settled place.
Look at that.
That is such a tiny little egglet.
And then the sperm goes in there and
it rests, it's protected, but it's not trapped.
It's getting the nutrients.
It's still getting nutrients from the mother's blood.
It's getting, it's able to access the nutrients
from the womb.
How amazing is this?
And that is the qararim makin, a settled
place.
Think about this.
You can drink and then go running.
You hear the gurgling in your stomach, right?
When children eat a lot, drink a lot,
and then they go running or they shake
their stomach to hear the sounds.
So that's not settled then.
It's in a big stomach with intestines and
stuff.
That's big enough for them.
If that happened, the kid would be dead,
right?
But this is a settled, closed, cloistered place
for safety.
All right, next one.
Let's look at your alaqa.
At the top there, that's you.
That's what you look like.
Well, me too, but, right?
And that's a leech.
So A is the human embryo.
B is the leech.
And let me tell you this.
How many times would an Arab have seen
a leech?
Right?
Think about that too.
It's possible up in Yathrib, right?
Where they had lakes, maybe they had a
leech.
Maybe.
They didn't have so much water that everyone
knows what a leech is in the first
place.
And definitely they didn't know what the embryo
looked like.
But Allah describes it as a clingy thing.
What in nature is a clingy thing?
It's the leech.
And there you have the human embryo clearly
resembling a leech.
This is why Professor Keith Moore entered Islam
on this verse.
Because you cannot have four things in a
row like this perfectly match up with this
description.
Now we'll go to the biggest of all.
The mudra.
Look at the chewed piece.
So this right now is not what I'm
pointing your attention to but it does look
like a mangled up piece of gum that
you spit out of your mouth, right?
This is the mudra.
The embryo at this stage appearance looks like
a chewed substance because the next picture is
even better.
There you have it.
Look at this.
The somites at the back of the embryo
resemble teeth marks of a chewed piece of
gum.
So it's the teeth marks and the mangled
nature.
Look, these are two opposing things.
The mangled thing, it's a mess.
It looks messy.
But the teeth marks are perfect.
That's the spine.
That is your future spine right there.
But you see how two opposite things are
coming together here.
So if it's a mangled mess, why isn't
the whole thing a mangled mess?
No, but your spinal cord is coming in
perfect parallel lines.
So it looks exactly like a piece of
gum that you just took one last bite
on it and you spit it out.
There are teeth marks around the edge and
it's mangled in the middle.
Go back to that, Omar.
Yeah, it's mangled up in the middle, but
there are perfect parallel lines on the outside.
Basically showing you the opposite of an accident.
If it's an accident, which the whole thing
should be mangled up.
But this description of the human being as
a mudra, a chewed thing, with which it's
mangled portion and it's teeth marks is one
of the biggest signs of the Quran because
this, we have absolutely no doubt that the
Prophet shallallahu alaihi wasallam would not have seen
this.
No one has seen this until modern times.
And that's the whole idea of a sign
is that something we know for sure could
not have been known in the time of
the Prophet.
And now we know it for sure.
Let's go to the next one, which is
two parts.
يخرج من بطونها شراب مختلف ألوانه It comes
out of its stomachs, plural.
And you know that plural is different upon
an Arabic, whether it's three or more or
two or more.
So number one, the first thing is that
I don't know what the theories were of
how people thought that honey was made, but
definitely there was no way to see close
enough in the time of the Arabs inside
of a beehive to see that what the
honeybee is doing is actually regurgitating the honey
out of its mouth.
Because bees have two stomachs.
They have one stomach for itself and one
stomach for the production of honey.
So it's not that the food that a
honey eats, a bee eats and the honey
are in the same stomach.
It's two different stomachs.
Now you today, we've all had bees on
our windowsill dead.
Right?
If you were to possibly take a knife
and cut it up, you wouldn't really see
this.
You just see nothing.
It'd be too small for you to see.
On top of that, again, we point to
the Prophet Sallallahu Alaihi Wasallam.
Allah made him come from a people who
do not have school, who they didn't even
have government, let alone science projects, right?
They didn't even have government.
It was literally like wild out there.
Let's take a look at the stomach of
the bee.
They have a honey stomach and they have
a digestion stomach.
And there you have it, the picture of
the bee with two stomachs.
And Allah says in the Quran, It's multiple
stomachs.
So there's two points there.
The fact that it has multiple stomachs and
the fact that honey comes from the stomach.
You know how we see flies doing this
all the time?
Most people would imagine that's how they're working.
That's how bees probably made honey.
Like, how did they make it?
It's strange.
No one...
Yeah.
Yeah, exactly.
It has signs appropriate for its era.
And in those days, there wasn't a sign
for them.
Like no one in the Middle Ages needed
to be moved by these verses.
Firstly, in the Middle Era, they didn't need
many signs.
The biggest sign was that you're winning in
the world.
You're conquering in the world, right?
That's the biggest of all signs.
That makes life easy.
No one has to think about Islam at
all.
Only now when they're at a time where
the wheels are off, the Ridda is happening.
And speaking about this Zandaka that we spoke
earlier, did not the Prophet shallallahu alaihi wasallam
say, there will come upon my Ummah a
day in which people will wake up a
Muslim, Mu'min and sleep a Kafir?
That doesn't only mean apostasy.
It means Zandaka as well.
So there's no point in saying, I'm a
Muslim, but I worship Allah and an idol.
Well, that's no different than saying a Kafir,
basically.
You're worse than a Kafir, right?
Because a Kafir is not telling you that
this is Islam.
So yes, it's apostasy, but it's also Zandaka.
And very casually today, people will utter a
Zandiqi belief and adopt it.
Maybe in a class he heard a video.
The Prophet's saying, he wakes up one day,
he sleeps.
Meaning casually.
Takes it so easy that, ah, you know
what, well, let's not believe in the Dajjal
anymore.
Let's not believe in the, because before you
came, we pointed to an Imam here in
North Jersey, North Charleston Islamic Center, who, he
just casually, Jude Christian doesn't have to believe
in Muhammad Sallallahu alaihi wasallam.
You know that Imams have stopped talking to
him, left that center.
I'm not the only one.
And he says this publicly on the mimbar,
in the mic.
What?
And we don't, we wanna police our community
from abusers.
Why not?
How about we police our, we add to
that.
We also police our community from defilers of
God's word, which is also something that we
have to be outraged by.
And unfortunately, in a humanistic, materialistic world, we
only get outraged by the rights of humans.
As for the rights of God, nah, nobody
cares.
Let's not just make fitna.
I agree with someone not making fitna about
a speculative matter in aqidah.
I'm fine.
Let's keep that out.
We're not gonna have Ash'ari and Maturidi
and Hanbali and Athari and Salafi debates.
Fine.
I'll accept that.
We'll have those debates behind closed doors.
Otherwise, in my institution, we're gonna teach what
we teach.
You teach what you teach.
And we'll keep it at that.
We don't need to have, I agree with
that.
But when you're something is qata'i, explicit
and mutawatir.
It is the trunk of the tree.
If you hack at my branch, if you
cut a branch off of my tree, I'm
gonna say, excuse me, neighbor, could you please
stop cutting branches off my tree?
But if you cut my tree down, my
fruit-bearing tree down completely, I sue you.
You see the difference?
There is a trunk and there are branches.
We could differ on branches all day, no
problem.
There are bigger branches and smaller branches.
But the trunk of the tree cannot be
touched.
Don't touch it, okay?
It's not yours to touch in the first
place.
If it's explicit and mutawat, secondly, you're harming
yourself.
You're just gonna isolate yourself as a modernist
of this sort.
No miracles.
No ahruf or qiraat, which ahruf then became
termed as qiraat.
No miracles except the Quran.
Okay, the Prophet had many other miracles.
No dajjal.
Jesus died.
Well, you can't read Quran right there.
He speaks to people in old age, in
his cradle, and in old age.
Yes.
A long time ago, I remember this.
You don't have a fun way to get
to * anymore.
Nope.
You're so bent on going to *.
At least have some fun on the way.
Why do you need to change the religion
to get there?
Who are you convincing?
Do you have some doubts in your head
and you wanna be a modernist and you
wanna impress Europeans who are long dead?
That's essentially, that's essentially the reason that people
go this route.
It's as if he's reading old Europeans, modernist
scientists, rationalists, who don't believe in transmitted knowledge,
right?
You wanna impress them by sloughing off critical
transmissions from God and his Prophet who you
have no right to cut off and deny?
Zindaqa is not just the denial of God.
It's the denial of everything he brought in
a manner that is explicitly clear and widespread,
meaning it's in the Quran explicitly or the
Prophet has said it many times.
Do you know how many times the Prophet
warned of the Dajjal?
He warned of the Dajjal so many times
that it's unknown in religion by necessity, there's
some gonna be an antichrist.
And you're telling us there's no Dajjal and
Jesus died.
Subhanallah, this is like heresy.
It's a little bit of logic, right?
Because then you start putting questions.
Correct.
What's the point of staying within the question?
Because you're questioning the sources, so why are
you believing some of it and not the
other?
You basically took a methodology which could later
be applied to everything else.
So by your methodology, you don't believe in
the Dajjal because you think it's far-fetched.
I think fasting is far-fetched, right?
Exactly.
So you created a methodology, and by the
way, this is the same issue with the
age of Aisha.
It's not that the jurists are out to
show that Sayyid Aisha was young.
It's a methodological thing.
When we have her herself with a chain
of transmission talking about herself, then Bukhari recognizing
the chain to be good because there is
speech about Urwa ibn Zubayr.
That's in the books.
When he moved to Iraq, his memory was
faltered.
He didn't have the shuyukh around him anymore
and went from Medina to Iraq.
So they questioned his narration there.
Fine, no problem.
But Bukhari deemed it valid.
So it must have not been from those
hadiths, okay?
Or it was from those hadiths, but he
found it that it wasn't the time when
his memory was faulty or anything like that.
All right, sorry.
Or it was Hisham ibn Urwa, I think
it was.
Sorry, it's Hisham ibn Urwa that that speech
is about, that critique.
So she's speaking as transmitted by Bukhari, fine.
What's the other side of the evidence?
The other side of the evidence is we
can say, we can calculate backwards by different
factors that she was 17 or whatever.
In Islam, you can die believing whatever you
want on this issue.
It is not a pillar of faith, part
of aqidah to believe in her age.
So why is it a big deal?
It's a big deal because if you go
that route with this hadith, you open the
door to rejecting so many other hadiths, right?
That come with a short chain, directly she's
speaking about herself, okay?
And Bukhari supports it.
Muslim supports and transmits this too.
So it's not that we're out there to
prove her age for any other reason other
than you're doing a methodologically destructive thing, okay?
There is one, Ibn Zinad, I believe, states
that between Asma and Aisha are 10 years
or so.
All right, but that's one person.
And on top of that, he's not a
solid narrator according to the books.
The critics do not hold him as a
solid narrator.
So how are we gonna say that that
is equivalent to a Bukhari and Muslim hadith
where she speaks on herself?
She's telling you herself that this is her
age.
And on top of that, there was a
lot more in the hadith so that nobody
would say like, oh, it was he heard
it somewhere.
No, that hadith is long.
She said, I was in this house and
then we moved and then my mother brought
me and I was doing this and she
said this.
It's like a long hadith.
So again, it's more of the methodological issue.
And what you pointed to is exactly right.
If you're methodologically gonna allow the negation of
mutawatir because it doesn't sit right with you,
then what about the more unnaturalistic things such
as resurrection, right?
You don't believe in one miracle of prophet
Isa coming back to the earth.
What about a trillion people being resurrected in
physical form again, right?
How about the resurrection?
It's like some people when they get grossed
out about hudud punishments in Islam.
I cannot believe that Allah would dictate this.
Don't you believe in *?
* is a thousand times worse than what
you feel so queasy about, right?
So I don't understand such an individual who
doesn't believe in miracles.
Well, what about getting here?
How did the universe get here in the
first place?
Let's see.
What's the next one Omar?
Actually, hold on.
Before you turn to that, let me see.
Let's go to one more, okay?
And that is what is above the mosquito.
Allah says, verily Allah is not ashamed from
giving an example of the gnat or the
mosquito, I should say, and what is above
it.
As for the believers, they know it is
truth from their Lord.
But those who disbelieve ask mockingly, what does
Allah mean by this example?
All right, why?
Because when you're giving an example of something
very small, then the appropriate word should be,
and what is less than that?
But Allah says, and what is above that,
right?
So logically speaking, we would say, God is
not ashamed of giving us an example of
a gnat or even something smaller, correct?
That is the correct line of thought.
But Allah said something, and he tells us
the kafirs will be bewildered by this.
He says, Allah is not ashamed to give
us an example of a gnat, a mosquito,
and what is above it.
But wait, that is not what logically the
progression should be.
It should be what is a mosquito and
less or even less than that, right?
It's like saying, I only sold $10, and
I say to my son, I don't care
if you sold $1 or even less than
that.
That's what we would say.
It would make no sense if I say
to my son, he says, I only sold
$10.
I say, I don't care if you sold
$1 or more.
That would make no sense, right?
So the Quran here gives a method, an
example that doesn't sit in the head of
the kafir properly because of the way it's
brought forth.
So he says, believers will accept it.
They say, Allah knows.
But the kafir would say, what does he
mean by this?
A mosquito and what is above it.
It should be a mosquito and what is
less than that.
So now what do we come to discover?
Far later on, that mosquitoes have parasites all
over their backs that are extremely small.
Microsportians, they're parasites on many animals, including mosquitoes.
And they're actually the ones that spread malaria.
Not the poor old mosquito gets the bad
rap, but the mosquito is just the vehicle
of these parasites.
And they got names for them here, and
they've discussed them and studied them.
Let's go to the next one.
It wasn't until 1922 that a British entomologist
discovered a flying biting midge.
A midge is something smaller than a mosquito
that clung to the back of the mosquito.
SubhanAllah.
Discovery was further authenticated by Chinese scientists who
caught a mosquito with a midge clinging tenaciously
to its backside using an electron microscope.
Since the midge is so tiny, it could
hardly be seen by the naked eye.
The midge was filmed sucking blood from the
mosquito and leaving its host after it was
satisfied.
The event was recorded on video.
Someone out there can find the video for
us.
Some midges have been observed attached to the
back of the mosquito for up to 56
hours.
Now here's an example of one, but it's
on the stomach of the mosquito.
So maybe predominantly on the back, but in
this case, there you have that little midge.
That's actually a pretty, that's a bigger one
though, right?
There are multiple things on that parasite on
the mosquito.
And here's one, let's go to the next
one.
That's the, it's like not even a fifth
of a centimeter.
All right, all right, let's stop here.
And tomorrow we'll pick up with 12.
But this was, these are some amazing things
you have to say, subhanAllah.
We got a few minutes for Q&A
and then we have ArcView class, if you
wanna study with us.
And I teach about, I teach three to
four hours a week at arcview.org.
All right, let's see.
Omar, ask me a question while I take
a bite of this grandma pie.
A good
amount of questions actually.
If one has to attend, if one has
to attend a baby shower for work, boss
whose kid is gonna be born out of
wedlock, not going will cause problems.
Would it be permissible to go and leave
early or does it remain haram to attend?
Baby born out of wedlock attending.
A very thorny one.
Well, the theory is that you can't celebrate
something like that.
That's the ruling on that.
We can't celebrate somebody who they're celebrating a
pregnancy outside of nikah.
And you know that in Islam, we do
recognize, we do recognize the marriages outside of
Islam.
So for example, two Jews become Muslim, that's
marriage.
Sorry, two Jews get married, it's marriage.
Two Hindus get married, that's marriage.
It's not zina.
If they enter Islam, they only need to
fix the contract.
Like if she didn't get a dowry, she
needs to get a dowry, etc.
They wouldn't have to remarry, for example.
So I don't know what to tell you.
Ask a whole bunch of people on this
question.
Huh?
There you go.
There's the answer.
Go catch yourself the flu.
That's a great idea.
Catch yourself the flu, right?
Do tawriya.
Write the word flu on a piece of
paper and say, I have the flu, right?
I got it.
No, but yeah, I would, the safe route
is catch the flu.
You just hope it doesn't happen again and
again and again.
How many flus are you going to get,
right?
Are we allowed to drink from gold and
silver?
Answer is no.
We're not allowed to use gold and silver
for vessels, for plates, for mundane things like
that.
That we eat with.
And one, it's arrogance.
But two, there is an economic reason for
that.
If gold and silver were used for those
things, then a lot of it would be
off the market.
There will be, the price would be much
higher.
You know, in Maliki fiqh, Imam Malik, he
deemed the ayah, wal khayla wal bighala wal
hameera li tarkabuha.
Right?
Donkeys, horses, and mules, khayla wal bighala, mules,
or donkeys, horses, and mules.
A mule, of course, is the product of
a donkey and a horse.
And so, Allah says it's for riding.
Malik, therefore, says it's not for anything else.
Only riding and beauty.
You can buy the horse for beauty.
You cannot eat them in Maliki fiqh.
According to fatwa of Imam Malik.
Well, when I was talking to Sheikh Rahman,
he was totally impressed with this idea.
Because I thought, like, if we ate them,
the price of transport would go up.
If people, every time they get hungry, in
like Mauritania or something, where they have shortages
all the time.
So you can totally imagine, they'll eat the
horses or their mules or donkeys.
Probably mules and donkeys first.
Mule is the least valuable because it can't
reproduce.
At least a donkey can reproduce.
But if you ate those, then the price,
supply goes down, right?
Price goes up.
So he said, like, and that's a harm
to society.
Now it takes us a lot to go
and buy that.
And buy one to transport.
All right, here's another question.
What is the ruling of an individual who
was in charge of religious affairs of a
high school to purposefully answering filthy cues on
Instagram, laughing and making the role of fatwa
as a joke?
Question by Taimur Ghazanfar.
You know what Ghazanfar is?
It's a type of lion.
But I really don't know.
I think that answering filthy questions is different.
Because there may be, may be a reason
to answer the question.
Because there is a concept of la hayaa
fi al-din.
There may be an argument to say, well,
you should do that privately because, you know,
it may, certain questions are a little bit
private, but you have to answer them in
religion.
We do believe in answering such questions.
But with as much hayaa as we can
muster, right?
With as much adab as we can muster
so that we don't turn into al-bada
'a fi al-qawl, meaning like fahish in
your speech.
Talking about sexual things, for example, is not,
it's makrooh and haram, could be, right?
So I guess that would be the right
answer to your question.
Adam Bawamiya.
When it comes to following sunnah, mustahabb versus
listening to parents and missing out on reward.
Ah, okay.
Listening to parents is fard.
So therefore you would listen to your parent
over praying sunnah.
Let's say an example.
You want to pray sunnah of Maghrib, but
your mother says, I really need your help.
I need you to come right now.
So you have to go to her.
But if she says, skip salat al-Maghrib,
then you have to disobey her and pray
salat al-Maghrib.
There are times in the rights of parents
where you have to disobey them, right?
If they tell you to do some haram
or not to do something that's fard.
Yeah.
Say it again.
Yeah.
Correct.
Excellent point.
Correct.
Excellent point.
So when we say that it's the parent
over the obligatory prayer, we mean if you're
going to miss the prayer.
But if you have an extent where it's
not sinful to delay it for no reason,
like Dhuhr, all of it is ikhtiyari.
Half of it.
Maghrib, none of it.
Isha up to half the night, right?
Or even one third of the night in
some opinions.
So the prayer times, sometimes you're allowed to
delay it for a reason or no reason
at all.
You're not sinful for delaying it.
And like Dhuhr.
Or sometimes you are sinful for delaying it.
Like Maghrib.
And the Hanafis, they don't believe that though.
Hanafis do allow for...
I shouldn't say don't believe that.
That's not their opinion.
Because it's not a matter of belief.
It's a matter of fiqh.
All right.
Jasmine Rice has a question.
I'm looking to get married, but I do
not have a wali.
You go to the local community.
You go to your friends and maybe their
husband or brother.
Any male, you're a convert, let's say.
Any male that has knowledge of the nature
of marriage and what it takes to be
married, etc.
Okay.
I know.
You got the perfect name for a restaurant
for sure.
Dajjal.
This brother is saying Sayyid Muhammad Daniel Hassanain.
He has knowledge.
Sayyid Muhammad Daniel Hassanain is always putting knowledge
here.
The Dajjal will not...
The Day of Judgment will only come.
Or sorry.
The Dajjal will only come when he's no
longer mentioned on the minbar.
Right.
The Dajjal will come upon the Ummah.
When will he come?
He comes at a time when there's such
a weakness of faith that people won't even
talk about him on the minbar because people's
faith is so weak.
But the thing is, why would you be
so shocked at a unique creation called the
Dajjal who has different powers?
Because Dajjal has powers.
Allah gave him certain abilities.
I mean, technically in theology, nobody has power.
But I mean that just colloquially.
He is able to do things nobody else
is able to do.
Right.
Why would you have a hard time believing
that when we believe readily that in paradise,
trillions of humans will be able to live
forever, never age, eat as much as they
want, never gain weight, never be tired, never
sleep.
Like a whole nother physics.
It's a whole nother order.
So why is it such a bizarre thing
to believe that Allah can bring that here
on the earth?
How about jinns?
I bet you these people don't believe in
jinns.
You can't.
You can't be a modernist and say no
miracles, no Dajjal, no return of Christ, but
jinns.
It doesn't work like that.
Most of those type of modernists, they don't
believe in jinns.
Anyway, most of them.
But what about jinns?
Jinns could do a lot of bizarre things.
Right.
You know, if you, the Awliya Allah who
are both in knowledge and in spiritual experience,
when they see these it's not that they
don't have a sense of shock.
They have a sense of awe that Allah
is paying attention to us.
And we're talking about not all miraculous things
are good.
Hindu gurus do good things.
They use the jinns.
Dajjal uses, does those things.
He uses jinns.
Right.
Dajjal does those outside the norm.
But when a Muslim used to see from
a Wali then, and he's his attitude is
more like I feel that Allah is loving
us at this moment.
Confirming us at this moment.
That's what's more important than the Right.
means a break.
And is the norm.
We don't call them natural laws per se.
We just call them natural norms.
Right.
This is a norm.
That when water comes on something, it gets
wet.
When fire comes, it burns it.
But it did happen.
It's not a law that's outside of God's
purview.
If Allah wants a fire to be cool
and sweet, he can.
Which he made it for Ibrahim.
So for us, it's not that.
It's the fact that Allah is at this
moment confirming you, supporting you directly.
And if you, how could the fire be
cool?
Is not the question.
How can it be hot?
Like what makes it that way?
There's nothing connecting.
It's just that's how Allah wants it to
be.
It could have been cool.
It could have been hot.
Oh, the molecules are this way and that
and the other.
Okay.
The molecules could have been somewhere, something else.
It's like relative.
Yes, it is that way.
We recognize that.
But it's not that way for any real
reason.
It's just, that's how it was made.
It could have been the opposite.
And I'm sure you could go to places
where basic laws of physics are the opposite,
like gravity, like experience of time.
There's probably, I'm sure, a planet you can
go out there, spend a week, come back.
Everyone else is 100 years old.
Right?
Not just the interstellar, this stuff happens.
All right, let's go to another question.
There was a discussion about God's mercy that
it will extinguish the fire and turn into
a meadow and everyone will eventually enter heaven.
Isn't that perennialism, says Queen Noor.
Now, the answer to that is that we
don't know about if it becomes a meadow,
but for believers who are in * due
to physical sins and not disbelief, they will
be removed from hellfire.
And that hellfire will be vacant, empty.
Allah knows what happens with it.
There will be no one there.
But we do hold that there is a
group of people who are the believers who
are in * because of major, major sins
that they committed and they never sought repentance.
Those are the people who hellfire will be,
they will be removed from hellfire and they
will go into a river of life, get
their body back and then enter paradise after
that.
Calculation method of moonsighting.
So the reason is that Allah wants it
to be that everyone can see it, everyone
can do it.
So everyone can see the moon.
Very few people can do the calculations.
Yes, the calculations are accessible online.
I can go and get the calculations until
2070 if I want to.
But that doesn't mean that I know how
to do it.
Very few people know how to do it,
how it works.
So you end up a whole ummah trusting
very few people.
That's not good.
That's never good.
A whole ummah just has to trust very
few people.
Whereas I don't need to trust anyone.
I can learn to see the moon in
one month.
I can keep going up north, up high
on a tower and keep looking at a
certain spot.
And on the first day, I maybe can't
see it.
On the second day, my eyesight gets better.
Third, I start seeing it.
Now I know where it's going to be
every single month.
Within a year, I'd be an expert, right?
It's not that hard.
And even if it was hard, but it's
accessible.
Every single human being can go up on
a hill and use the eyes that God
gave him.
It's absolutely free.
Takes no special tools.
And so therefore that is what the religion
and the worship should be based upon.
And the calculation of visibility is we could
say it's nice, but it's ultimately speculative.
You didn't see it.
You're just assuming it's going to be there.
Yes, you have calculations.
That's good for you.
We don't know those calculations.
We don't know that.
It's going to be only a specialized group
who have that knowledge.
And it's lack of certainty.
Yes, you're assuming that.
But that doesn't necessarily mean that that's how
it's going to be.
You have something?
This is true for everything.
Yeah.
Whether it's this or whether it's testing your
water for wood.
You're not expected to go and do like
a microbial test.
Exactly.
To see if it's mixed or unmixed.
100%.
You sniff it and you feel it.
100%.
It's good, it's good.
We're like that in all of our religious
things.
We don't get to the molecular level, right?
Even if najasa were to be altered and
it's no longer najasa.
You put it out, I see a chemical.
I don't see pork.
I don't see wine.
That's called istihala.
In Maliki method, we observe that.
The thing is chemically altered to the point
that you put it in front of me.
It's not pork.
It's not alcohol.
It's called istihala.
And you can look it up.
Every method has different opinions on this.
But we don't go into the chemical level
of things.
Likewise, najasa.
A man goes to the bathroom, comes out.
Maybe he puts water on himself.
It's possible, very possible that some urine still
came out and soiled at a very microscopic.
He doesn't even feel it.
Sharia is not going to take us to
that account.
You have a religion that at that point
would be not practicable, not executable.
It's not the religion that we go by.
All right, ladies and gentlemen.
We have to stop, unfortunately.
So many good questions.
250 people on the stream.
A whole bunch of people on Instagram.
We got to wrap up.
So Ken Karma, last question we'll take.
Does higher interest rate equal more sins or
is it all haram regardless?
Yes, of course.
The more you do something, it's like zinna,
right?
Zinna one time versus zinna five times.
Of course, it's going to be worse.
Zinna for 20 minutes, zinna for two hours.
Of course, two hours is worse than two
minutes.
But all of it is sinful, all right?
So let's wrap up here.
And we're late.
We got to go to Arkview class right
now.
And you want to study with us and
study with me on the side.
Go to arkview.org and sign up for
essentials.
I teach on essentials.
But you could take so much more on
essentials too, such as Maliki Fiqh, Shafi'i
Fiqh, Hanafi Fiqh, Hanbali Fiqh, Aqeedah, kids classes,
Hifz al-Qur'an, Tajweed, all on arkview
.org.
Jazakumullah khairan, everyone.
We'll see you tomorrow.
Subhanakallahumma bihamdik.
Nashhadu an la ilaha illa anta.
Nastaghfiruk wa natubu ilayk.
Wa al'asr.
Inna al-insana lafee khusr.
Illa allatheena aamanu wa amilu alssalihat wa tawasu
bilhaq.
Wa tawasu bilsabr.
Wassalamu alaikum.