Shadee Elmasry – Emir AbdelKader al-Jazairi – NBF 412
AI: Summary ©
The Suanks Society provides insight into various political and military positions, including the French nationalist movement and the French nationalist movement, as well as political and military positions like the French nationalist movement and the French nationalist movement. The French army eventually surrendered to the Moroccans and faced negative public opinion, leading to the deaths of several officers and their family. Dr. Frank Frank Frank's use of Dr. Frank's and the "will of Islam" in deeds also contributed to the deceptivion of the city, leading to the "will of Islam" in deeds. The Sharia law was deceptivized and the French nationalist movement played a significant role in deceptivizing the city.
AI: Summary ©
In the name of
Allah, the most Gracious, the most Merciful, all
praise is due to Allah, and peace and
blessings be upon the Messenger of Allah and
upon his family and companions and those who
follow him.
And welcome everybody to the Sufini Society Nothing
But Facts livestream on an average day, not
cold, not hot, weather is not sunny, not
cloudy, completely mutawassit day in the city of
New Brunswick in the great state of New
Jersey that is now being hovered by drones
every night.
And we're possibly getting to a theory given
to us by one of the mayors of
New Jersey.
And that theory is that some shipment of
radioactive materials has gone missing.
Yeah, like a barrel of radioactive material, according
to this mayor, and they're frantically looking for
it.
And in order to have some plausible deniability,
whatever the government body outsourced it and didn't
ask for all the details, I guess that's
how you gain plausible deniability.
Adidas used to make soccer balls, Nike's make
soccer balls for two cents, little kid in
Bangladesh, five years old making the soccer ball
for $2, and he gets two cents a
day.
And they sell the soccer ball for 50
bucks.
That whole scandal, whether it was Adidas or
Nike, whatever it is, you know, these numbers,
I'm just giving hyperbole here.
But Adidas then, the way they got around
it, they just got a middleman to do
the work for them so that they could
officially say plausible deniability.
No, we don't do any of that anymore.
Yeah, you don't do that.
You just outsource the one who does it,
right?
So the theory goes that the military is
not telling lies that could get them, you
know, that would be technically and officially, just
downstairs in my jacket, technically and officially lies.
They're not.
Because they have some middle company, government contractor
running all these drones.
So when the military goes, not me.
Yeah, he's not lying.
So that's the plausible deniability game that they
all play.
And the theory now, that's the dominant theory,
that these drones are essentially looking for some
radioactive material.
That's why, according to the map, they're finding
them in like bursts.
It's like a lot of them were in
a certain place for two days.
And then a lot of them were like
in another place.
And they're no longer in that first place.
So what kind of detection do they have?
Because obviously someone who steals a barrel of
radioactive material, not going to leave it in
his backyard.
So what do they have, like some heat
sensors?
And if they did, aren't there a lot
of barrels in New Jersey?
Have a lot of stuff?
So again, we don't really know for sure.
Today, I have a couple of segments.
The first segment we're going to do is,
we're going to do our Wednesday dua.
The second segment we're going to do is
going to be on a doctrine of al
-quwa al-muda'a in aqidah, a short
lesson in aqidah from Sheikh Ahmed al-Dardir's
book, Al-Kharidah Al-Bahiyyah.
And then we are covering our next...
Let's see if I have the paperwork for
it.
Bismillah ar-Rahman ar-Rahim.
Yes, we do.
Today we're covering Amir Abdul Qadir al-Jazaeri
from the great country of Algeria.
These are fighters, these Algerians.
They don't mess around.
They're just like the Dagestanis and the Chechens.
They don't hesitate to fight.
Other nations are very posh and soft, and
they don't really put much of a fight
up.
Huh?
Afghans are fighters.
Egyptians are historically not...
They don't put fights up.
And my philosophy is that, or the theory
here is that, nations that are at crossroads
with other nations, they don't necessarily have established
traditions because they're so mixed.
The Byzantines come in, the Romans come in.
At one point, Persians came in to Egypt,
Arabs, Mamluks.
So it doesn't have the same unified history
and spirit as these more distant nations.
Like Algeria.
You've never seen waves of migration to Algeria,
right?
Same thing with Dagestan and those places that
are more remote to the point that they
have a history.
They have a unified, more hetero, homogeneous element
to them.
And so they'll put up a fight.
So they have to be tolerant.
You have to be extremely cosmopolitan when you
live in a place like New York.
Like, if you live in a place like
New York, yeah, they have the reputation that
they'll yell at you if you're parking wrong
or something like that, but that's like Brooklyn
and stuff.
But when you're in, if you live in
a place like Manhattan, you can't walk around
with a narrow mind.
You have to have a cosmopolitan view and
that tends to make people a little more
hesitant to pick a fight.
And I think that is a sociological, there's
some sociological truth behind that idea.
Whereas when you're remote and someone, after 500
years, is now trying to come into your
country and do something, you're going to fight
back.
I don't know a lot else.
It's just a sociological theory.
Let's get straight to our dhikr.
Take a few minutes for silent du'a.
Wednesday between Dhuhr and Asr.
Sa'ad Ijabah at some point.
We'll make du'a in that time.
Surah Al-Fatihah.
Salman, is this on Yemenithreads.com?
Ladies and gentlemen, look at this gorgeous taub.
You know Safina Society is a partner with
Yemenithreads and GRT.
We're all working together.
Anything that you get from Yemenithreads, a portion
of it's going to go to Syria, Yemen,
as different projects we're working on.
Right now, the focal point is the Syria
winter project.
It does get cold in the northern parts
of Syria, so they need supplies.
Anything that you get from Yemenithreads, a sliver
of it is going, a portion, a good
portion of it, is going to Syria.
Yemenithreads, they're expanding beyond Yemenithreads into Kashmiri threads,
Indian threads.
Look at this.
I like this one.
That is some pretty stuff.
Okay, you see this?
Yemenithreads...
Burn up, fire it up, the website.
We want to see what the website looks
like.
Look at these Yemenithreads.
I like this one.
Look at this one.
These things are warm, too, by the way.
Look at that.
That is a gorgeous...
And they got two types of threads going
on.
Number one, the shawl, which is like multi
-use, but also the scarf, like a western
-sized scarf.
And you can get those.
And they're coming up with a Palestinian-Western...
They merged between the Palestinian and the Yemeni...
They innovated.
You just innovated.
You are an innovator in threads, though.
That's good.
That's okay.
Basically, they took the Yemeni stripe look, but
they merged it with the Palestinian colors and
the fishnet design.
And what's the other...
What's that other part of the Palestinian scarf,
the hatta?
Yeah, like what is...
You know that...
It looks like wings.
What does that symbolize again?
Water, maybe?
So you know the fishnet.
We know that design.
And then the other one.
So they merged it.
And so, man, when you're done recording, send
that to him, to Omar, so he can
play it and put it up there.
And that's what Yemenithreads is all...
And they're expanding.
They're going to expand.
And I'm telling them, I'm advising them.
By the way, they can do what they
want, but I'm advising them.
You got to start making hijabs.
We actually have a question.
On a separate website, Total Woman's website, because
they buy stuff.
Trust me.
I know.
I have experience.
I've seen.
Not experience as a woman, but experience observing
women and young women.
They go and they buy this vela hijab,
which is nothing but a $5 cloth thingy
that you could have got from the IKNA
market.
But because it's a drop, only like 2
,000 are selling.
They're scurrying and running.
Oh, can I get the debit card?
Can I have your card?
I don't know how much money I've given
to this company.
All right?
And I'm getting, okay, where is this big
deal that came?
What the heck is this?
Right?
This is it.
This is the big deal, but I'm happy
for them.
And I'm happy for the company too.
I don't know what the vela is.
Is that the name of the company or
the type of cloth?
I have no clue.
I'm happy for them.
I'm happy for the company.
I'm willing to dump money to their website
every time they do a drop.
Okay?
And they have to be at the cutting
edge of the drop.
And they get this.
So I'm happy for all these Muslim businesses.
And I don't have stinginess to buy from
a Muslim business.
It's all money in the ummah anyway.
And it's going to come back to us
eventually.
As-sadaqatu s-sirri.
The secret charity isn't buying and selling.
It means that you don't haggle down sometimes
just to give the guy some extra profit.
Or you buy something you don't need, like
all these vela scarves.
Which I make fun of every time one
of them comes.
I'm like, what is the big deal?
The material is nothing.
The pattern maybe.
Sometimes yes, sometimes no.
Right?
The design.
But anyway, it's sort of just like my
little way of teasing the girls about that.
But Yemeni threads can make these into maybe
scarves.
And you could have a woman's web.
Because these are some nice designs.
And I don't know about what women like
to wear or don't like to wear.
But you can consult.
Yes.
Oh, you can actually send shawls.
That's a great idea.
Here, give him a mic.
That's a great idea.
So you can actually have the shawls sent
over there.
You can have the shawls sent over there.
So what we do here on the Nothing
But Facts live stream is we try to
be involved with these charity works.
And I like to support some young Muslim
businesses that are up and coming and that
they're out there doing something halal.
What are we at?
Could you put up the...
Okay, so what are we at?
All right.
Time to do some math.
All right.
It's going to be 32 cents.
No.
It's going to be 23 cents.
23p.
That's going to take us to four.
So the next number is going to be
a six.
Two hundred.
No.
How much just to get to 9,800
pounds.
That's it.
Nine.
Six.
Our goal today is six British pounds.
Look how simple we are.
Right.
Look how easy we try to make this.
Wyrd.
It's a wyrd.
Just to take us, round it off.
Our wyrd in the live stream is just
to round off the winter thing.
Round it off.
Right.
And get us to 9,800 pounds.
A very simple request.
So asking for money here.
This is going to the Syria winter drive.
Tents.
Hygiene kits.
Hot meals.
And guess what?
The man I'm sitting right next to is
going to be giving us footage directly from
Syria.
Do you know when your flight is?
Not yet.
In a few days we're going to know
when our guy is going straight to Syria.
Probably in the north where it gets cold.
Next one.
Salman, what are all these good deeds you
keep doing every day?
Where did you get this?
We have a question.
It was about that actually.
Someone is asking can you use a shawl
as a hijab?
Or do you have any threads as a
hijab?
I think it's a bit thick.
But in the wintertime, are you going to
get the mail in the winter?
Yeah.
Pray for Hajj in the winter?
Yes.
But it's a bit thick.
But he's going to make them.
You need a sister's consultant on the board.
And then another thing is someone is saying
everything is sold out.
Is there anything like with regards to any
drops?
We're going to do drops.
Drops started November 22nd.
So that's why it's been almost a month.
Could you fire up the website to take
a look at what's on his website?
Before we turn to Alquwa Almudaa.
A Aqeedah point on the attributes of Allah.
That is very important.
Look at that.
That's the website.
Those are the products.
Look at that.
Everything is sold out.
What can you do?
And how many of each do you put
out, each scarf?
Can you send Omar the footage you sent
me?
And Omar, put that up.
And you can play it while I'm talking
about this feature.
In Al Aqeedah, the attributes of Allah can
not be attributed to anybody else.
That is shirk.
That is shirk.
That means Allah Ta'ala is the all
-powerful.
He has power over all things.
He can create from nothing.
He knows without having to acquire knowledge.
He knows absolutely everything.
And there is no such thing as generals
and particulars for Allah Ta'ala.
He knows absolutely everything.
Including how many grains of sand there are
on the earth at this given time, including
the oceans.
That number is not big for Allah Ta
'ala.
For he is the one who created all
of them in the first place.
And he does not require any effort.
There is no effort to acquire this knowledge.
He doesn't acquire knowledge in the first place.
So anybody, for example, can have a lot
of knowledge, but you acquired it.
And he requires effort for you to attain
it and to preserve it.
So that's the difference.
And as I'm talking here, look at this.
Look at how they make your Yemeni threads.
You see this, folks?
When you buy a scarf from Yemeni threads,
this is how it's made.
Handmade.
Go back to that video again and replay
it, please.
Look at that.
Handmade.
And that's the Yemeni look.
They're taking the Yemeni, I mean the Palestinian
Yemeni, merging the two together.
And there's another one.
It's not this one, but it has, look
at that.
There's another one that has the fishnet and
the other thing.
And it's made in a Western size.
The Western size, so you just throw it
on like a blazer or something like that.
Whereas these types of things, you can't throw
it on Western clothes.
Okay, let's get back to Aqidah here.
The divine attribute cannot ever be attributed to
anybody other than Allah.
If a person were to do that, that's
shirk.
Ah, look at that.
Is that not something that's awesome or not?
That is something else, okay?
Okay, so here's another question.
What happens if someone was to say that
Allah Ta'ala gave that person the power
to do that?
So what are you saying now?
You are basically saying Allah Subh'anaHu Wa
Ta-A'la took from his attribute and
placed it into a created being.
So now you have a God who got
divided up.
And Allah says in Surah Al-Ikhlas, قُلْ
هُوَ اللَّهُ أَحَدٌۢ He is one in Himself.
That means He can never be in parts.
So this doctrine is called Al-Quwah Al
-Muda'ah.
Strength or basically an attribute that has been
placed inside of a created being.
So in the discussion on Istighafah, this came
up.
By the way, I don't mind the discussion
on Istighafah if the intent is let's learn
something here, not try to bash and destroy.
Same thing when we talk about Tanzih.
Tanzih, transcendence of Allah's attributes.
The intent is to learn something, to gain
something.
Same when we have these discussions.
And I want to have more discussions on
Aqidah with Shaykh Yasir Qadhi.
He has his perspective that these are man
-made ideas.
That's true.
But some men were very guided to answers
that are the truth in the question.
And that critique in a sense is circular
because everything we say is going to be
man-made.
What you say is also going to be
man-made.
So which men are we going to follow
here?
That's the same idea.
You're free to say what you want and
critique what you want.
But at the same time, at the end
of the day, it's all the words of
men.
So we're going to have to ask which
one is most worthy of following and which
one seems to be most correct.
So I'd like to have those discussions without
the hizbiyyah or what we can call it
ta'asub.
Don't confuse someone strong in their opinions with
ta'asub.
You know where the line is?
How they treat other people, right?
And this mean-spiritedness amongst people.
At the end of the day, these people
pray and fast and they believe in the
Prophet and they fight for the Sunnah.
No matter what your disagreement with them on,
they have that.
Wouldn't you be embarrassed to come on the
Prophet ﷺ on Yawm al-Qiyamah and this
is what Allah sees from you and Allah
shows your deeds on Yawm al-Qiyamah and
that's what the Ummah sees.
Because we know that for some people, their
deeds may be shown to everybody.
That's part of their hizab and their humiliation.
Do we want that?
Do you want people, the righteous, to see
you're doing that?
In the end of days, when Israel literally
just put an earthquake bomb down on Syria.
So this husn al-dhanni bil-ummah is
very important even if sometimes your strength of
opinion may come across as an attack.
It's not an attack.
It's an attack on an idea maybe.
On an idea.
Not on a person.
So al-quwa al-muda'a.
When someone says, you ask somebody for something.
You can ask people, created beings, for things
all the time provided that two things are...
Why is the sound breaking?
I don't know.
It's lagging and coming back?
I don't know.
Why is that?
It's strange.
Okay.
Okay, so point being here is that you
can ask people things for help that is
not worship.
Why?
Because you don't believe they're the source of
help.
You believe they're completely controlled by the creator
and created by the creator.
So taking asbab is not an act of
worship.
Al-akhdu bil-asbab.
No, not at all.
Asking you for a need.
It's not an act of ibadah.
So to get our aqeedah proper, you understand
they're not creators of anything.
Their own actions are not from themselves.
They're created.
That's why aqeedah al-tahawiyyah says it is
kasban minhu.
Aqeedah al-tahawiyyah says when you do something,
it's a kasb.
What is the difference between al-khalq and
al-kasb?
Allah attributes creation to himself and kasb to
us.
Creation from nothing is the attribute of Allah.
What do we do?
We do kasb.
Which means I intend to do an act
such as pick up this cup of iced
coffee.
And Allah creates it or doesn't create it.
So when I attempt to do something and
fail at doing something, I made the kasb.
I intended it but Allah did not grant
it for me.
He creates those actions.
We do kasb which is to intend an
action.
And either Allah creates that action or doesn't
create that action.
So Allah has the khalq, we have the
kasb.
If anyone were to attribute khalq to Allah
Ta'ala, kafir on the spot.
Do you say I attribute it to Allah?
What if somebody says, oh no, Allah gave
him the power to create.
Allah gave him the power to do khalq.
This is what's called aqeedah al-quwa al
-muda'a wa hiya bid'a mufassiqa.
It's an al-khareedah for Imam al-Dardir.
By Imam al-Dardir.
I'm translating my Arabic into English.
Everyone memorizes al-quwa al-muda'a.
That Allah Ta'ala grants one of his
attributes to the creation.
And allows now somebody to create from nothing.
So neither are you saying they have independently
an attribute of Allah.
Nor are you giving the attribute of Allah
duly to the creator.
It's in the middle now.
You're saying that Allah gave it to another
created being.
Or to a created being, sorry.
In that case, you're in the middle.
Bid'i, your good deeds don't count.
But we are still a Muslim.
But your good deeds are not acceptable.
If you have such aqeedah.
You've divided up Allah.
You've divvied up the creator.
Is this clear?
When Allah says, qulu allahu ahad, he's one
in himself.
Is this clear?
Ibn Abi Rayyan, have you memorized this?
You probably already know this.
Have you understood this idea?
It's an important point of aqeedah.
Neither living or dead.
Now what about this other question that people
say.
To sort of show that istighat is very
similar to shirk.
If I can take the idol of a
pagan.
And believe that he's a sebab.
The idol is a sebab to achieve things.
Can I ask him?
Because you, they're saying.
Are saying that, if I don't have these
two aqeed.
If I don't believe that the creation has
any power.
He's a sebab.
And I only ask what creation can be
asked.
Certain things Allah only can be asked.
Jannah, forgiveness of sins.
Avoiding hellfire.
Increasing my life span.
These things you can only ask them from
Allah.
To create something from nothing.
You can only ask Allah from these things.
If you ask any makhluq of these things.
Hadha shirk.
Because you're giving an attribute of Allah to
the creation.
So they say.
What if you were to ask an idol
these things.
Observing the two red lines.
Just as some people did istighat with awliya.
Observing these two red lines.
And you say it's not shirk.
By the way, when you say it's not
shirk.
It doesn't mean you say it's halal.
No, there's khilaf on it.
Completely.
And that khilaf can come in different situations.
In a situation where now everyone looks like
shirk.
Seems like shirk.
Now it's halal.
You put yourself in a situation that you're
going to be accused of shirk.
If you were to ask an idol that.
Of course that would be shirk.
Because an idol is not a sebab.
An idol.
Not only that.
If you were to.
Someone were to put an idol right here.
And we're to keep it here.
And not dispose of it immediately we're sinful.
What is the hukm of najasa in the
sharia?
You have to immediately remove it.
If we discover that there's a piece of
najasa right there.
We shouldn't delay.
We have to remove it immediately.
That's the hukm of najasa.
It's got to be purified right away.
It has to be removed.
Discard it.
An idol is far worse.
Right?
That's the meaning of innama al-mushrikuna najasa.
It has two meanings.
Number one.
They don't take ghusl.
From the time he hit puberty until now.
He didn't take ghusl.
He didn't intend tahara.
But worse than that.
His heart has shirk in it.
Imagine now the physical idol on top.
It has to be discarded and removed and
destroyed immediately.
Otherwise.
Ar-rida bil-kufri kufr.
Are you pleased now that people honor an
idol?
Ar-rida.
Accepting kufr is kufr.
Just as accepting sins is our sins.
If you are accepting and pleased with a
sin.
You're committing a sin.
That pleasure is a sin.
If you are accepting kufr and shirk and
paganism and idolatry.
That itself is paganism and idolatry.
It's a qaeda.
It's a rule that you can write down
in your notebook.
Ar-rida bil-ithmi ithm.
Wa ar-rida bil-kufri kufr.
Wa ar-rida bil-shirki shirk.
Wa ar-rida bil-bidaati bida.
If you are accepting of something.
You're like an accomplice.
If there's guys planning and saying.
We're going to commit a murder.
And I'm just sitting there listening.
I can't stop them.
I didn't say anything.
You're an accessory to this crime.
Alright.
Omar.
Is there anything that needs to be clarified
from that?
Or is it clear what I just said?
It's clear.
How about Salman?
Muqaddimat.
Yeah.
He talks about that.
And he has a sharh on the whole
thing.
He also has.
Also a nice commentary on.
Even do we believe that our dua influences
Allah?
This is another point of aqidiyy.
Nobody influences the creator.
Because when you influence the creator.
You're saying basically he didn't know something.
Now he knows it.
The creation never influences the creator.
Okay.
So then what does it mean when my
dua is answered?
I've been praying to.
Let's say go to the city of Fez.
For 20 years.
Now I'm finally going to the city of
Fez.
What happened?
What happened was that.
Allah Ta'ala granted you something.
That was already pre-willed.
Pre-ordained.
For you to go.
But he preceded it for you.
By creating your dua too.
So that now you take.
You get it with blessing.
You get it with.
Extra iman.
With barakah.
So that's a difference.
You're being granted something.
That has already been pre-ordained for you.
And the dua is like.
Adding to its blessing.
Okay.
If we're done with that.
And by the way you could.
Put your questions.
And inshallah we'll get to them.
On this subject matter.
We now go to.
Al-amir abdul-qadir.
How many minutes in.
Before we got to our main subject.
All right.
So put it there in the.
Time slot thingy.
And let's get a picture of amir abdul
-qadir.
And of course.
The land of Algeria.
We need maps.
Abdul-qadir.
Ibn Muhyiddin.
Was born.
On the 6th of September.
In the year.
1808.
He was a youth.
When.
Imam Shamil.
Was already.
A leader.
And a mujahid.
Okay.
Amir abdul-qadir.
Lived until 1883.
So he lived in his to his 70s.
And he is a Hassani Sayyid.
From Ahlulbayt.
And usually.
As the word Sayyid.
Customarily is attributed to.
The Hussainiyin.
And there tend to be in the east.
Of the Ummah.
And the Hassanis.
Are tend to be called Al Ashraf.
And they are from the west.
This is not a rule.
This is more like a orf.
Amongst people.
They call the Hassaniyin.
Ashraf.
And they call the Hussainiyin.
Assada.
Sayyids.
And Hassani.
Are well established in the west.
In the western part.
Morocco and those areas.
Because.
Muli Idrees.
Is the one who took.
The Ahlulbayt to Morocco.
And his son is the one who established.
The city of Fes.
And there you call them.
Muli Idrees Al Asghar Wal Akbar.
And Muli Idrees Al Asghar.
Is.
Buried in the city of.
Fes.
And Ahlulbayt.
Sayyids in Al Gharb.
Are tend to be called Adarisa.
Adarisa.
Meaning from the lineage of Idrees.
Muli Idrees Al Akbar.
And he went fleeing from the.
Persecution.
In the east.
Okay.
So he's from the Adarisa.
He's a Hassani.
Sorry it doesn't say Idrees.
It just says Hassani.
Most likely Idrees.
He was an Algerian.
Imam.
Not just a military leader.
He was raised.
In a culture where.
The Shuyukh were engaged in the Jihad.
Against the French.
And hence there was no separation.
Between Islam and Jihad.
Sorry Ilm and Jihad at that time.
The Tullab Al Ilm.
Had to be Mujahideen at the same time.
There was no difference.
You were learning both.
Just like Imam Shamid.
He grew up.
The entire.
Ethos.
There was no separation between these two things.
Unlike let's say in the cities.
Where you could do Jihad you could not
do Jihad.
In the cities or in peacetime.
You may have a scholar who knows swordsmanship.
A bow and arrows.
Guns.
Horses etc.
And he may not.
But in these circumstances.
With the Russians expanding in Dagestan.
And the French expanding.
In Algeria.
You knew both.
You had to know both.
And what he did was.
As we're going to see.
He inherited the Imara.
Being the Emir from his father.
They deemed him the most fit.
Now it's not always father and son.
But in this case it was.
And the tribes accepted him.
And he was somebody.
That has a very unique relationship.
With Western Europe.
And we're going to tell you why.
Because they hated him at one point.
And they loved him at the end of
his life.
I'll tell you you're going to see why.
When we get to the end of this.
So he was born in Gutna.
A town and commune in Masqara.
To a religious family.
And his father.
Was a Muqaddim of the Qadiriya.
That is a Tariqa.
That goes back to.
From Baghdad.
Okay.
He grew up in his father's Zawiya.
In the early 19th century.
Became a center of thriving community.
And learning.
And warriorship.
Learning the arts of war.
Like other students.
He received that full education.
Grammar.
Without a say.
That's just a given.
By 15.
Just like you finish that by middle school.
Thereby.
He was a Hafiz.
He went to other cities.
To further his education.
Now what separated him from others.
He began to become an excellent orator.
Like Imam Shamil.
Amir Abdul Qadir.
Was a great speech giver.
And he could give rousing speeches.
And rally people to a cause.
As a young man in 1825.
He went to Hajj.
And there in Mecca.
He encountered Imam Shamil.
And he reported that they spoke at length.
On different matters.
Including.
Imam Shamil's history.
Against the Russians.
And the Jihad against the Russians.
And they shared basically the same.
They're about to live the same life.
Essentially.
But one is by the Caspian Sea.
And one is by the Mediterranean Sea.
That's the only difference.
Continues on.
He went to Damascus.
He went to Baghdad.
Increased his love.
Of two major personalities.
Ibn Arabi in Damascus.
And Abdul Qadir al-Jailani.
In Baghdad.
And the two to be honest.
Cannot be further apart in their theology.
In the sense of.
When you go to Abdul Qadir al-Jailani.
You cannot find.
Even a hair.
Of anything that you could.
Possibly say is wrong.
But of course.
With the works of Ibn Arabi.
There is some talk about it.
To the point there has to be a
lot of ta'weed.
And has to be a lot of.
Possibly accusations of others.
Altering his words.
As the proponents of Ibn Arabi.
Will tell you themselves.
And some of them say no.
They're not.
His words haven't been changed.
But it's just that.
You have to understand it properly.
I'm just saying this.
So that listeners.
Abdul Qadir al-Jailani.
They're the same thing.
Abdul Qadir al-Jailani was a strict Hanbali.
In Aqidah and Fiqh.
And you will not find one Shubha.
In anything that he says.
But Ibn Arabi you can find people use
him.
Notice.
You want to notice something?
All the spiritualists.
All the people who want to find something.
That's heretical.
But they want to latch it on to.
Ahl al-Sunnah.
Or Tasawwuf.
They use Abdul Qadir al-Jailani.
They don't.
But they can go to Ibn Arabi's book.
And find whatever you want.
Go to Rumi's poetry.
Because like there's a lot of words.
That.
I don't know.
I don't read those books.
We were told way early in advance of
our education.
You don't read Ibn Arabi's books.
I mean I did read his biography.
And I did actually.
Loved his biography.
Like there's a Rajul Saleh.
I didn't read the other books though.
Because we were taught from the start.
You read al-Ghazali.
You don't read Ibn Arabi.
But you think good of him.
Because it's not like explicit.
That we for sure can say.
That those books are attributed to him.
And Allah knows best.
Can't read it.
Those who do read it.
Such as Sheikh Hassan Spiker.
Loves Ibn Arabi.
You're a sheikh from.
Sheikh Amin Khalwadia.
I mean can anyone say these are not
two.
Ulema of Ahlul Sunnah.
For sure they are.
Sheikh Saeed Fouda.
Of course he had some critiques of Ibn
Arabi.
That got him in trouble with some of
the Sufiya.
Sheikh Samir An-Nas.
Loves Ibn Arabi.
Ulema of Damascus love Ibn Arabi.
Sheikh Abdul Rahman Al-Shaghouri.
He used to teach Aqidah on one side.
And Ibn Arabi right away on the other
side.
Not that to say that they're contradictory.
But they do love him in Damascus.
Wow.
He teaches Ibn Arabi.
But through the lens of sound Aqidah.
So that no one gets any confusion.
That's why none of the.
Students and disciples of Sheikh Abdul Rahman Al
-Shaghouri.
Are.
Have any deviations in Aqidah.
That's why I love Ulema Al-Sham.
So.
Abdul Qadir Al-Jazaeri.
He went.
Amir Abdul Qadir.
Went to see the grave of Ibn Arabi.
And then went to Baghdad.
To Abdul Qadir Al-Jailani.
To Egypt.
And said that he was impressed.
With the reforms of.
Muhammad Ali in Egypt.
Muhammad Ali of course being.
From the Qulqas.
The Mamluks.
He's the lineage of the Mamluks.
Of course Sheikh Murad never fails to remind
us.
That his people.
Ruled over Egypt.
And to be honest with you.
Why don't you come back and take it
again.
You'll probably do a better job.
I haven't been to Egypt in a long
time.
But I'll tell you one event.
In the beginning.
Amir Abdul Qadir.
Was an unstoppable force.
In 1830.
The invasion.
Of France occurred.
French colonial * over Algeria.
Supplanted the Ottomans.
And the.
There were a lot of pent up resentment.
Against the Ottomans.
When the French arrived.
And due to numerous rebellions.
The Algerians could not oppose the French at
all.
Obviously they couldn't stop them.
When the French Africa army.
Reached Algeria in 1831.
That's where they reached Oran.
Where Abdul Qadir's father.
Was asked to lead the resistance.
By the tribes.
Muhyiddin.
This is the dad now.
Call.
And he and his sons were among those
involved.
In early attacks.
Below the walls of the city.
It was at this point.
That Abdul Qadir came to the fore.
To the western tribes.
Two years later.
Into the jihad.
He was elected Amir al-Mu'minin.
And he was given that name.
Amir al-Mu'minin.
Al-Amir.
Following his father's refusal to accept the position.
Because he was too old.
So the appointment was confirmed.
Five days later.
In the grand mosque of Masghara.
Can you find us where is Oran?
Where is Masghara?
Yeah pull up that map.
Gathering the tribes.
Abdul Qadir succeeded in uniting.
All the tribes in the region.
Re-establishing security.
And his area of influence now covered.
Oran.
The entire province of Oran.
The local French commander in chief.
General Luis Alexis de.
De Michel.
Basically Alex Mike.
Luis Alexis de Michels.
Okay.
De Michels.
Which is basically of Michael.
And I don't even try to give it.
It's respect.
They have no respect for anybody.
And there's just a snooty people overall.
Alright.
So I have no effort.
And I put no effort into pronouncing French
words properly.
These are the snootiest people you're going to
find on the face of the earth.
Is anyone going to disagree?
What because they have.
Some nice sun.
They got nice grapes.
They got nice bread.
You have the nicest.
Some of the top five nicest bread you
have to admit.
You walk down Paris and you smell the
bread.
Okay.
Because you got good bread.
You're the snootiest people in the world.
I don't get it.
You're not even the most attractive.
Let's be honest.
I went to France.
The people themselves are not the most attractive
people.
No they're not.
What is the language maybe.
Alright maybe.
It just looks like the language.
It has some kind of.
Delicacy to it.
I think I get that.
You don't think it has any delicacy to
it.
It's like a nasal language.
Yeah.
The language makes them snooty.
I think.
Like there's something about the language that you
say anything in French.
It sounds snooty.
Say anything in a French accent.
It's snooty.
The French don't garner any sympathy from anybody
ever.
Okay.
All right.
Let's go back to here.
Leave that side note.
And you know just take it in stride.
If you're French.
If you're French take it in stride.
It's not like really hating on French.
But it's kind of sorta.
Just take it in stride.
You know how we're just talking.
In New York there's something called talking.
T-A-W-K-I-N-G.
You know about this?
Talking.
It's just talk.
It's just expressing feelings you all have.
But we're not saying it's like a fact.
Just talking.
Luis Alexis de Michel.
He saw Abdelkader as the principal representative of
the area during peace negotiations.
And in 1834 they signed the de Michel
treaty which ceded total control of the Oran
province to Abdelkader.
Basically the French are saying we need a
break because we can't stop.
You're doing a really good job.
We can't defeat you.
So this is a way that they establish
peace in the region.
But confining Abdelkader to the west.
They wanted to stop him.
And Oran as you see it there is
right on the Mediterranean Sea.
Maybe slightly.
The whole province there borders.
The northern part of the province borders the
Mediterranean.
And where is France?
Right there right?
Go back.
Zoom out.
What's that?
Okay so France is a bit of a
distance actually.
Spain is right there.
And France is a bit of a distance.
So that's the de Michel treaty.
In which they basically said give it to
him but at least he'll stay there.
And he won't spread.
That was their idea.
So his status as a co-signatory elevated
him in the eyes of both the Berbers
and the French.
Because now the Algerian people see okay he's
signing on our behalf.
He's our leader.
The French are saying okay this is the
man we're going to deal with.
So that signing that elevated him to that
level.
So using this treaty as a start he
imposed his rule on the tribes around the
area.
The French high commands were unhappy that they
saw this treaty as unfavorable.
Because now although he's confined to the Oran
province which is that northern province there.
He's also getting stronger.
And he's gathering more tribes and he's preparing
more.
So what did they do?
They recalled General de Michel and replaced him
with General Camille Alphonse Trezell.
Which caused a resumption of hostilities.
They said no you gave up too much.
So Abd al-Qadir's tribal warriors got ready
for war.
Now we're in year four of the Jihad.
So fought year two.
They made peace.
Now we're in year four.
And General Trezell has come down.
And they started fighting in the summer in
July.
At the Battle of Maqda.
And the French suffered a surprise and unexpected
defeat.
Because Amir Abd al-Qadir he had a
victory then he had two years to strengthen
everybody again.
So at that Battle of Maqda.
Completely defeated the French.
Why is everyone saying the voice is cutting?
France's response was to step up its military
campaign.
Again it took two years.
Now we're in year six of the Jihad.
They increased their numbers.
And they met them again at the Battle
of Assykik.
In 1836.
But political opinion in France was becoming wary
and ambivalent towards Algeria.
And when the new general came.
Took out Trezell is gone.
Now General Thomas Robert Bougad.
Was deployed to the region in April of
1837.
He was authorized to use all means to
induce Abd al-Qadir to make peace again.
Why he's getting too strong he defeated us
again.
The result after these protracted negotiations.
Was a new treaty called the Treaty of
Tefna.
Signed in year seven of the Jihad.
1837.
This treaty gave even more control to the
southern areas now.
Under Oran the interior portions of Algeria to
Abd al-Qadir.
But with the recognition of France's right to
imperial sovereignty.
So now Abd al-Qadir had the entire
Oran province.
And extended it to the Teteri.
Providence beneath that.
So remember he's at the north.
By the Mediterranean Sea.
Now he's going more south.
And most of that part of the world.
North Africa you only live in the north.
And then there's the Sahara Desert of course
nobody lives there.
So Algeria is such a huge country.
But most of it is desert.
A lot of it nobody lives there.
They live on the northern parts.
The province Teteri.
Yeah.
T-I-T-E-T-E-R-I.
Now.
A period of peace followed after that.
After the Treaty of Tefna.
This is the second time he defeated the
French.
And got them to sign a treaty.
Amir Abd al-Qadir took the opportunity to
consolidate a new functional state.
With a capital in Takdemt.
He played down his political power however.
Repeatedly declining the title of Sultan.
And striving to concentrate on the education of
the people in Islam.
The state.
He served basically as their Sheikh.
The state he created was a theocratic state.
Most positions of authority were held by Fuqaha.
Scholars.
Even the main unit of currency was renamed
Al-Muhammadiyya.
So the dollar that they used.
The currency they used was called Al-Muhammadiyya.
So it was a purely religious state.
Just as Sheikh Othmane Zanfodio did in Nigeria.
Which we're going to read next.
Inshallah maybe not Thursday but maybe after that.
And then just as Imam Shamil did in
Dagestan.
What was his first action?
His first military action was to move south.
Remember he's up north so he keeps pushing
south to gain more tribesmen.
He moved into the Sahara desert.
And then he moved east to the valley
of Shalif and Teteri.
But there he was resisted by local leaders.
Haj Ahmed resisted him.
No, no, no.
You rule your area.
Don't come and rule our area.
In other actions he demanded punishment of the
Khulugis of Zaytuna.
For supporting the French.
So he's expanding and he's running a state
and he's prosecuting people now.
You're a traitor you get prosecuted.
Traitors.
There's always traitors.
By the end of 1838 his rule extended
east to Kabili.
South to Biskra.
These are all Berber names by the way.
It's Amazigh.
This language is Amazigh.
And all the way to the Moroccan border.
He continued to fight at Tijani in the
Sahara desert.
And besiege his capital at Ain Madhi.
Interesting name there.
For six months eventually destroying it.
So he's expanding it now into even these
traitors who are siding with the French.
The Imara of Abdul Qadir al-Jailani now
began to reach its peak, its zenith.
Sorry, Abdul Qadir al-Jazairi.
And what helped him lead this nation was
his ability to find and use good talent
regardless of its nationality.
He would employ Yahud.
He would employ Christians on his way to
building his nations.
He had no problem with that.
And we take demonstrable knowledge from anybody.
Anyone who has good, solid, demonstrable knowledge.
Keep in mind there's demonstrable knowledge, there's rational
knowledge, and there is transmitted knowledge.
Morals, good and bad, is transmitted.
It's from Allah.
Of course some morals we can derive from
our head.
And from our fitrah.
But the bulk of actual truly moral questions
derive from revelation.
It's a debate I had way in the
past and it sort of brought up again.
Friendly debate I would say because he's a
very nice guy.
I think his name is Mustafa Aiko.
What is it Mustafa?
He's a Turkish Murtazili essentially.
Rationalist.
He believes that the good and bad can
be known from intellect.
But he's a very polite person to talk
to so I talk to him politely too.
Although this is a major issue for us.
And he doesn't necessarily deny that revelation has
any morals either.
But he's basically a Murtazili.
That morals come from the mind.
And we say no.
We say no.
The mind has some abilities.
The mind knows 2 plus 2 equals 4
without transmitting.
No one needs to tell you that.
It's not transmitted.
Math is not transmitted.
Math you can derive it.
You can keep thinking of equations and doing
more equations with your mind.
And derive it.
Logic is also innate.
It's self-evident.
If I tell you someone's pregnant, they must
be alive.
They can be pregnant and dead.
Clearly he can't be walking down the street.
His body's dead.
So that's logic.
Law of non-contradiction, things like that.
But things like how to build buildings, how
to build even infrastructures, how to build a
business, how to incubate, how to accelerate, how
to do all these tijara-based things, scientific
things, all of these things are called demonstrable
knowledge.
And not only can we, we should seek
it out because we have more rights to
it.
Because we're going to use it for the
good.
For a better purpose.
They may be using it for the good,
but we'll use it for a better purpose.
And with a better intention.
And we won't use it for the haram.
So he uses Jews and Christians.
One of them was Leon Roach.
His approach to the military was to have,
Abdul Qadir's approach was to have a standing
army of 2,000 men, supported by volunteers
from the local tribes.
And he placed in the interior towns arsenals,
warehouses, and workshops where he stored items to
be sold for arms purchases from England.
Of course, England would love to see France
go down.
So the enemy of my enemy sometimes is
my friend and sometimes is not.
And as we can see, and I said
this so many times, but I still repeat
it again, our view towards politics, it's like
a situational, utilitarian approach, what is best for
Islam and Muslims.
As the Sahaba were.
They would much rather see the Ahlul Kitab
defeat the pagans.
That doesn't mean they're Ahlul Kitab.
That they believe in them or even support
them.
In this mawqif, if you had to make
a decision, Ahlul Kitab over Persians.
Simplest, over pagans.
Simple as that.
Here, he was able to get support from
the British and buy weapons from them.
He lived frugally, though, to prove his religious
point.
He never lived in a house.
He lived in a tent.
To set an example.
And he preached austerity.
That we need to save money.
We cannot spend money.
We need to be austere.
We need to be tough.
Through education, he taught them concepts such as
nationality, independence.
I don't know what I mean by nationality
here.
Anyway, he was a Shaykh.
These are the people who were Abdal and
Aqtab and Salatin.
They were Abdal.
They were Aqtab, these people.
And there is Sultan.
And Mujahideen, of course.
Not to say...
Not someone say, oh, now you like Jihad?
Wait a second.
Jihad for the last 20 years was mixed
between ISIS and Al-Qaeda.
The word was attributed to both.
It's like he almost used synonymously.
That's why if anybody back in the day
said, I'm going for the Jihad, only just
five years ago or three years ago.
What does that mean?
ISIS?
No, you're not going.
Don't go.
Because they had corrupted it.
They had given it a name.
And to tell the truth, who in that
area was doing it besides them?
But they were doing it all wrong.
But Jihad, no Muslim would ever deny a
legitimate Jihad.
You would 100% support it.
And you would wish to be with them
and die with them.
Sign of a Mumin, he wishes to die
Shaheed.
If a person never wishes to die Shaheed
ever in his life, that's like maybe they
say it's a sign of Nifaq.
And Al-Aqidah Al-Tahawiyah talks about Al
-Jihad, it is until the end of time.
There will be Jihad.
Al-Hajj wal-Jihad.
Faradan.
And they're established until the end of time.
So, he continues now.
The peace ended.
When did the peace end?
The Duke of New Orleans, Duke de Orleans,
was now sent to Algeria.
And what did he do?
He took the Treaty of Tafna and he
ripped it up.
You see these people, they have no treaty,
they have no word.
And he took an expeditionary force and he
breached the territory of Al-Amir Abdel Qadir
on 15th of October, 1839.
Nine years into the Jihad now, nine years
into the state.
Abdel Qadir attacked the French as they were
taking and colonizing the plains of Metidja.
And Amir Abdel Qadir routed them.
So this is the third time he fought
them back.
In response, the French officially declared war as
a nation on 18 November, that means they're
going to throw everything at him now.
18 November, 1839.
The fight bogged down until Thomas, General Thomas
Robert Bougad returned to Algeria.
This time as governor and general.
And now we're into, so they're fighting now,
but there's no decisive winner for two years
they fought.
No decisive winner.
Now we're into February 1841 when this Thomas
Bougad came back.
Abdel Qadir thought, I've dealt with Bougad before,
this is good, he's the one who gave
us the Treaty of Tafna.
So this time maybe it's going to be
another treaty.
But no.
This time he had a mandate to completely
annihilate Amir Abdel Qadir.
He said, I will enter into your mountains,
I will burn your villages, I will burn
your harvest, and I will cut down all
of your trees.
Abdel Qadir was effective at using guerrilla warfare
and for a decade, up until 1842, scored
many victories.
Omar, I have an idea for the cover.
Why don't you just put like an image
of Algeria, but put the image of the
Sheikh there too.
Also, can you redo yesterday's one?
You know, I was thinking about it.
A lion is an animal.
So we can't make a qiyas between a
lion and Imam Shaman.
So put Imam Shaman there, and then you
can put any background behind it.
Even though a lion is a wonderful animal,
and a manifestation of divine, Allah is showing
us something of his power and strength while
creating such a powerful animal.
In any event, Abdel Qadir is now 12
years into the Jihad.
He was tactical.
He signed truces.
He defeated them three times, but in this
fourth effort, the fourth time, France threw the
whole nation's power behind it.
Threw the whole nation there, its power.
And he was successful with these tribes.
On one occasion, the resistance was put down
by Bughad.
Bughad and the French began, who knows?
As I said, I'm not putting effort for
the French.
They're not worth it.
He began to adapt to Abdel Qadir's guerrilla
tactics.
And Abdel Qadir would strike fast at the
French army and disappear into the terrain, which
only they knew, with very light infantry.
So how did the French operate?
The French army started to break up their
big, bulky army into small units that were
more mobile.
So instead of having a big, bulky army,
they broke it all up into small units
so they could face these small units, run
away from them, and not have a huge
target.
So the French increased their mobility, shrunk their
units, and were able to now adapt and
made it difficult for Abdel Qadir to use
his guerrilla tactics.
So what else did they do?
They began cutting off Amir Abdel Qadir's numbers
and supporters by attacking the farms.
A scorched-earth policy in the countryside.
So they went to, well, what's Amir Abdel
Qadir's strength?
He has the tribes with him.
What do the tribes need?
They need food.
Where is the food?
In the farms.
So now, Amir Abdel Qadir began being unable
to feed his people.
When he was unable to feed his soldiers
and the people, he started losing them.
And they would migrate.
They have to eat, right?
They started migrating to where they could eat,
where they could find food.
And his numbers began to dwindle because of
this vicious technique of burning down the farms.
Or tactic, I should say.
He crossed the border into Morocco now for
a respite.
But the French had already defeated the Moroccans
earlier.
And therefore he was not welcomed in Morocco
by the Moroccan authorities.
Finally, what happens?
17 years...
No.
Hold on a second.
We'll see.
Abdel Qadir was ultimately forced to surrender as
his numbers dwindled and dwindled and dwindled and
dwindled.
And this is year 14 of the state
and of the Jihad.
Year 14, he had to surrender.
Because he...
The eastern tribes, they didn't support him anymore
because he didn't have food to feed them.
The southern tribes broke away.
He went west to Morocco.
They wouldn't help him.
And the numbers that France brought in were
just too much.
And on top of that, what happened?
Abdel Rahman of Morocco did a very terrible
thing.
He issued a decree that Emir Abdel Qadir
is no longer welcomed in the kingdom.
What kind of Islam is this?
Right?
That's why you always...
The colonizers cannot defeat you except with hypocrites
from within.
Hypocrisy, at least we can say hypocrisy of
action.
Okay?
The quelling of the rebellion.
A decree from Abdel Rahman outlawed Emir Abdel
Qadir from his entire kingdom.
Abdel Rahman of Morocco.
Not just that.
That would have been enough of treachery.
Not only that, he secretly sent soldiers to
attack Abdel Qadir and destroy his supplies.
Six months after the Emir fought them and
actually fought the Moroccans who were working against
him and he imprisoned them.
They started sending people to kill him.
Following this, an assassin was sent from Abdel
Rahman to kill Emir Abdel Qadir.
However, Emir Abdel Qadir was found reading when
he raised his head and saw an assassin
with a dagger.
The assassin dropped the dagger to the ground
and he said, I was going to kill
you with this dagger in your head.
Assassins back in the day they see the
signs of goodness.
They see the signs of goodness.
The nephew, even an assassin back in the
day was Salih.
Salih enough to say, oh this is a
sheikh, I can kill him.
The nephew of Abdel Rahman, Mouli Hashim, was
sent along with the governor of the reef
in command of a Moroccan army to attack
Emir Abdel Qadir.
The Moroccans were severely defeated in a battle.
Mouli Hashim had barely escaped with his life
and Abdel Rahman accepted the defeat.
So now, the French got them fighting each
other.
The Moroccans led another offensive against Abdel Qadir
again.
And they were still defeated at the battle
of Agadine.
Agadine.
So they fought three times.
Three engagements with the Moroccans.
He won three times against the French, three
times against the Moroccans, but that fourth one
with the French, he began to lose his
entire support because they burnt the farms down
and they adapted to his guerrilla warfare.
And Abdel Qadir, who thought possibly that Morocco
would be a place of support, he stopped
wasting your time.
We were fighting me three times and wasting
all my time and energy.
He withdrew from there.
And that forced him back because he thought
he was going to regroup in Morocco and
fight the French again.
No, Morocco is a waste of time and
they're against him.
And on the 23rd of December, 1847, he
had to announce his surrender.
He had no force to fight with anymore.
General Louis Juchot de La Marseillaise, in exchange
for the promise that he would be allowed
to go to Alexandria or Syria.
That was the deal.
He supposedly commented on his own surrender with
the words, Allah is Allah's will to undo
what I have done.
Although this is probably not true.
His request was granted and his official, his
surrender was made official two days later.
However, the French refused to honor that part
of the deal to let him go to
Alexandria.
No, why let him go?
He couldn't gather more troops, they said.
So they shipped him out to France and
they didn't let him go east.
And he was held in captivity.
Now enters the second part of Amir Abdelkader's
life.
His life outside of Algeria.
At the Chateau Amboise, 25 members of Abdelkader's
retinue died in imprisonment, including one of his
wives, one of his brothers, and two of
his children.
The imprisonment, the detention was not humane, was
not noble.
See, this is why no one likes the
French.
You see the Russians, when they took Imam
Shaman, they put him in a castle.
An enemy that has some respect.
Not all, not all bad people are the
same.
Look at the French.
They put him in a miserable prison and
his wife died, his kids died, his brother
died.
Abdelkader and his family and followers were detained
there.
First at the Fort La Malgue in Toulon.
Then at Pau in November of 1848.
They were transferred to the Chateau of Amboise.
Damp conditions led to deteriorating health as well
as morale amongst the followers and their fate
became something of a cause amongst French liberals.
The French liberals were like, what is this?
Emile de Gerdin and Victor Hugo.
You know who Victor Hugo is, right?
You know, you've seen who Victor Hugo is?
You guys remember high school English?
Remember what he wrote?
I'm pretty sure that Victor Hugo is the
author of Les Miserables.
Les Miserables.
I'm pretty sure Victor Hugo is the author
of that.
Called for greater clarification over him.
They're liberals.
They want to see the prisoners treated well.
That's something good about them.
The future prime minister, Emile Olivier, saw that
public opinion was leaning to generosity towards Emir
Abdelkader and used that in his public campaign.
And there was also internal pressure.
Lord Londonderry visited Abdelkader in his jail to
then-president Louis-Napoleon Bonaparte.
This is not THE Napoleon.
Right?
When is THE Napoleon?
What's the difference between Napoleon Bonaparte and Louis
-Napoleon?
I think Louis is the grandson.
Someone's going to need to look that up.
That's Napoleon.
When did he live?
He's already been dead.
So this is the grandson.
Louis-Napoleon Bonaparte.
That's the grandson.
Also known as Napoleon III.
And he was the president at that time.
So when we say here Louis-Napoleon, it's
not THE Napoleon.
It's the grandson.
Louis-Napoleon Bonaparte, also known as Napoleon III,
pretty sure it's the grandson.
He was a relatively new president having come
to power in the revolution of 1848 while
Abdelkader was already in jail.
He was keen to make a break with
several old policies.
See, when you're a political captive, things always
change because politics always changes.
Abdelkader's cause became one of them.
Like humane treatment of our prisoners.
On the 16th of October, 1852, Abdelkader was
released by the president and given an annual
pension of 100,000 francs on taking an
oath never to disturb Algeria again.
He then moved immediately.
He left France immediately and he moved to
Bursa in Turkey.
He lived there for three years.
He lived in Bursa for three years in
Turkey.
And still was Ottoman Empire, of course.
He moved to Damascus in the Amara district
in 1855.
And he began devoting himself to Aqidah, theology,
philosophy.
He wrote philosophical treaties and some of his
works were translated in his lifetime.
He wrote a book called Reminder to the
Intelligent and Notice to the Indifferent.
And again in 1877 his letters to the
French were translated.
He wrote a book on the Arabian horse.
He wrote a lot about Ibn Arabi.
And he also, in Damascus, the French were
in Damascus too, right?
He began becoming prominent amongst the French intellectuals
in Damascus.
There were French intellectuals in Damascus.
And he became prominent and would go to
their circles and they would talk and read
books.
And he was actually into that intellectual vibe.
In the book by Kizzer, he mentioned a
rumor that Louis Napoleon became, I don't know
about them, interesting.
Now while he was in Damascus Richard and
Isabelle Burton, Jane Digby, British people that would
come to these, I guess, saloons or salat.
I don't know what they were like.
Back in the day they had these places
where they would sit around and read intellectual
books and stuff like that.
Or have these intellectual discussions and book clubs
and stuff like that.
And they liked his writing on philosophy, Sufism.
They liked his skill with language.
They liked his speech giving and his image
too.
Like this image of this warrior but he's
also very, he's a man of letters.
So he's very much similar to Muhammad al
-Fatih who's a man of letters.
He dressed purely in white enveloped in the
usual snowy burnous.
This is Jane Digby.
Sorry, Isabelle.
Isabelle Burton describing him.
He dressed purely in white, always wearing white.
If you see him on horseback without knowing
him to be Abdul Qadir you would single
him out just from his image.
He has the seat of a gentleman and
a soldier but his mind and his face
are beautiful and he is every inch a
sultan.
Now, this in 1860.
We're talking now how many years after the
jihad now?
His jihad and his state started in, what
do we say, 1830.
Yeah.
We're now 30 years later.
A period of imprisonment occurred.
Pit stop in Bursa for three years and
now he lives in Damascus and in 1860
something happened.
Conflicts between the Druze and the Maronites.
Maronites report back to the Pope so they're
like a branch of Catholics, the Roman Pope.
Conflict erupted between the two.
Now, who's more?
The Druze.
What are the Druze?
Druze are not Muslims.
They're a branch of Shiites that went way
off the path into Jununi stuff.
Into like Junun.
I don't even think any Druze people actually
really consider it a religion.
It's just like a almost like a religio
-ethnic group.
Let me give you exactly what the Druze
believe.
I don't even know if there are Druze
misedged or anything.
They're a religious sect in that.
They believe in reincarnation.
The Druze have some weird beliefs.
And they believe in the Fatimid ruler to
have been like the Mahdi and the reincarnation
of something.
I remember reading it back in the day
and realizing that this is not even worth
reading.
And they're not even trying to have a
religion.
They're like an ethnic group almost.
Druze tradition honors figures like Salman al-Farisi,
Khidr.
Okay.
Luke the Evangelist.
Druze faith is one of the major religious
groups in the Levant.
They have almost a million people are Druze.
Yeah, I don't believe that either.
No way.
No way.
And they're in Mount Lebanon in Syria.
Jabal al-Druze is why they're named after
either the mountains named that or they're named
after that.
The etymology is from Muhammad ibn Ismail Nashtakin
al-Darazi from the Persian Darzi which is
the seamstress, someone who sews clothes.
Oh really?
He was an early preacher.
Although Druze consider al-Darazi a heretic.
They think their founder is a heretic.
I'm telling you, it's the biggest joke waste
of time.
The name has been used to identify them
possibly by their historical opponents.
So they're named by their opponents.
You know a lot of people are named
by their opponents.
Christians were named by their opponents I think.
Before becoming public, the movement was secret and
they held closed meetings known as the sessions
of wisdom between al-Darazi and Hamza ibn
Ali mainly concerning Darazi's Ghuloo which refers to
the belief that God was incarnated in human
beings.
There we have it.
God has come down.
This is basically Hulool.
What's the difference between this basically and the
Trinity?
Very similar idea here.
And that God comes down in the face
of human beings or in the form of
human beings.
All right.
This is not even worth reading to be
honest with you.
Complete waste of time.
Anyway, what did the Jews do?
They killed 12,000 Christians.
They killed 12,000 Christians.
Abdelkader had warned the French consul that things
were getting out of hand in Mount Lebanon.
When it finally broke out, Abdelkader and his
family and his friends used their homes to
shelter large numbers of Christians including several consulates
of different nations and the Sisters of Mercy
which are nuns.
His oldest sons were sent into the streets
to offer Christians shelter and protection and he
himself was said by many survivors to have
played an instrumental part in saving them.
12,000 Christians were killed being somewhere, tell
Candace Owens this is like the last time
it happened.
But who saved them too?
And it wasn't Muslims who did it.
It was the Jews who are not Muslims.
Some other ethnic group out there or religious
group.
We were in consternation, all of us, convinced
that our last hour had arrived said one
of the survivors.
This is Le Seciel newspaper in France in
1869 reported this.
In expectation of death in those indescribable moments
of anguish God never sent us a savior,
Abdul Qadir, surrounded by his Algerians about 40
of them.
He was on horseback without any arms.
His handsome figure was calm and imposing and
made a strange contrast with the noise and
disorder that reigned everywhere.
Reports coming out of Syria as the rioting
subsided stressed the prominent role of Abdul Qadir
and considerable international recognition of his people who
have a man.
They live amongst you.
As Kitabis.
They have probably more right to live than
the Jews themselves, right?
The status is readily known to be given
to the Jews and Christians.
But as for these other odd groups, the
French government increased his pension as a result
to 150,000 francs and they bestowed on
him the Grand Cross of the Legion of
Honor and he also received the Grand Cross
of the Redeemer from the nation of Greece.
And he received a Star of Magnificence from
the Masonic Order of France.
I don't know if I want anything from
the Masons, but they gave it to him.
The Order of the Mejidi and First Class
from Turkey and the Order of Pope Pius
IX from the Vatican.
Abraham Lincoln got involved and sent him a
pair of inlaid pistols which are now on
display in the Algeria Museum.
And Great Britain sent him a gold inlaid
shotgun as a gift.
In France, the episode represented the culmination of
a remarkable turnaround from being considered as an
enemy of France during the first half of
the 19th century, the 1800s, to becoming a
friend of France having intervened in favor of
persecuted Christians and saving the Syrian Christians
in Damascus.
Same Sharia.
In 1865, finally he made an official visit
to France upon the invitation of Napoleon III.
So he was first in the jails, now
he is greeted with official and popular respect.
Meaning the nation honored him, the people also
honored him.
In 1871, in Algeria, he discovered that his
son was involved and forbade him to be
involved.
He forbade his son to be involved.
There are cities in Iowa named after Abdelkader.
I think it's Cater, Iowa.
You could look that up and see it
on the map.
He went back to Damascus after his visit
to France in 1883, which was about almost
15 years or so after his visit to
Paris.
He lived the rest of his life peacefully
in Damascus and he was buried next to
the man he loved, Ibn Arabi.
However, almost 100 years later, 1965, the Algerian
government considering Emir Abdelkader to be their hero
requested that his grave be exhumed and shipped
over to Algeria and Damascus, the Syrians honored
this request.
His remains were transferred and this was very
controversial as Emir Abdelkader himself wanted to be
buried with his master, Ibn Arabi.
Do you think these Awliya, it matters if
they're a couple hundred miles over in the
Barzakh?
And so he was interred again in the
Alia Cemetery in Algiers and that's where his
body is now.
And that brings an end to our second
warrior Mujahid of the last few centuries, that
is Al-Amir Abdelkader.
After we did Imam Shamad, Emir Abdelkader, let's
now turn, it's almost 4 o'clock, we're
going late today, but let's go to a
few Q&A.
There's something I wanted to read to everybody,
which was a really, really interesting article on
why boys are suffering, but it looks like
we're not going to be able to do
that.
So let's get going to a couple Q
&A's here.
The Q&A's, I'll look for the Q
&A's related to the Aqeedah points, to the
history of Emir Abdelkader, and then after that
we can take a couple questions open-ended.
What is the reaction to the desecration of
the graves of oppressors in Syria?
I haven't seen this story on that.
I don't know the news, so I can't
react to something that I don't know.
Huh?
Desecrating it?
How?
There was a fire inside of it already,
so...
But in the Sharia, of course, maybe we
have rules on that, but if they have
monuments, they can take them off, no doubt
about that.
They don't deserve monuments.
They don't even deserve to be marked.
You have to talk about Omar Mokhtar, 110%,
there's no doubt about that.
You see all these lines, Omar Mokhtar, Othman
Zanforio, before them, Amir Abdul Qadir, Imam Shamil.
How can I know if Allah wills something
or not?
The will of Allah is known in two
ways.
It's number one, the Sharia number one is
the will of Allah.
That's where His commands and prohibitions are.
But you probably mean within the realm of
permitted things and life matters, should I go
to this college or that, marry this person
or that, move to this city or that?
How do I know?
We pray, we do istishara and we do
istikhara and then we look for the tasheel.
We continue to do those things and you
try to use your mind to make a
decision and then you follow what Allah opens
up.
Where are things becoming easy?
And that's the way to know because the
mark of Allah's will for you in these
halal things, options that you have is ease.
That's how Allah marks what He wants for
you.
He makes it easy.
Yes, and we mentioned that too.
No, we shouldn't do that.
We should not do that.
Another man who really kept the Ottoman Empire
going for another three decades by Allah's permission.
We have to do him too.
For what?
He was?
Never knew this?
No way.
I never knew he was part of the
jihad.
Amir Abdul Qadir's jihad?
No.
He's way after, right?
We will do his story.
Can I intend isal-ul-thawab for multiple
people?
First of all, what is isal-ul-thawab
and its ruling?
Isal-ul-thawab means I do a good
deed here and I have reward, right?
So I intend for that reward to go
to someone who passed away as a Muslim.
Isal-ul-thawab is agreed upon in financial
matters and it is by opinion that it
extends also to non-financial deeds because there
is a direct straight hadith for that regarding
sadaqah.
That's the hadith of Sa'd and it's in
Bukhari, I believe.
If I'm not mistaken.
Prophet ﷺ received a question from a sahabi.
His name was Sa'd and he said, my
mother used to always give sadaqah from the
harvest.
And now she died so she can't give
the sadaqah anymore.
Prophet ﷺ said, give it on her behalf.
So that's the proof of isal-ul-thawab
in financial matters and sadaqah.
Malik restricted it to that.
As Shafi'i said, by qiyas now, any
good deed that you do, dua, dhikr, Qur
'an can also go to the deceased.
And so, the Maliki and now they follow
the Shafi'i ruling on that.
In the latter times, they all follow the
Shafi'i ruling on that.
And you can make that isal-ul-thawab
without intending it before the deed.
So let's say I just recited a juz
of Qur'an.
Now it came to my mind, oh, I
would like this thawab to go to so
and so.
I can do it.
I don't have to make the intention before.
I can make the intention after.
Just in the same way, I went and
I worked and I got a contract and
I made $100,000.
After I took possession of the money, then
I decided, all right, let me give a
sadaqah to people.
No problem.
I can give that isal-ul-thawab to
one person, to two people, to three people
or in general.
You can give it to multiple people.
Are one-sided bets?
Fine.
If you win, I'll give you 10 pounds.
And if you lose, nothing happens.
Like a prize, you mean.
But not for Lahu.
That's not a bet.
That's a prize.
Let's say to my son, if you get
straight A's, I buy you a gift.
That's a prize.
That's not a problem.
But we shouldn't be for Lahu.
If you make 10 free throws, I give
you a prize.
That's Lahu.
That is Lahu.
One more question, unfortunately.
Unfortunately, we have to to go here.
Controversial question.
Ahl-ul-bid'ah.
Al-Shi'ar Ahl-ul-bid'ah.
Politically speaking, if Sunni ruler had to choose
to partner between Shi'a and Ahl-ul
-Kitab, which should they choose?
Well, we have to go back to Laysusuwat.
Not everyone's the same.
Someone can be ethical and not extreme.
And someone can be not ethical and extreme.
And you'd have to look at all the
other factors, not just their their religion.
So Allah knows best, really.
All right, we have to run early.
I wanted to take more questions, but tomorrow
we have a special guest, Tawqeer al-Sharif,
brother from England who's been in Syria for
a long time.
We'll have him on tomorrow.
Subhanak Allahumma wa bihamdik.
Nashhadu an la ilaha illa anta.
Nastaghfiruk wa natubu ilayk.
Wa al-asr.
Inna al-insana lafee khusr illa allatheena amanu
wa aminu as-salihatu wa tawassu bil-haq
wa tawassu bil-sabr.
Wassalamu alaikum.
Al-Fatiha.