Shadee Elmasry – Raising Confident Muslims with Shaykh Shams Tameez – NBF 366

Shadee Elmasry
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The speakers discuss the importance of learning Kalam's contextually to understand his teachers' needs and deeds, as it is crucial for graduates to build a proper course. They also emphasize the importance of learning to become successful in life, rather than just getting rich, and setting boundaries between emotions and beliefs. They stress the need for rewarding events and setting boundaries between emotions and beliefs, while also acknowledging and disrespecting everyone's actions and setting boundaries between emotions and beliefs. They emphasize the importance of celebrating a general ruling on Islam and setting boundaries between emotions and beliefs.

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			Welcome everybody to the Savina
sai nothing but facts. Live stream
		
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			coming to you from the great state
of New Jersey, one mile off the
		
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			Robert Wood Johnson University
Medical Center, also known
		
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			affectionately as Bob Wood. Robert
Wood Johnson, you all know that is
		
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			the inventor of the band aid, the
first aid kit, Johnson and
		
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			Johnson. You know how many
inventions New Jersey has. We are
		
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			the inventors of the movie
Hollywood originally was in
		
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			Edison. When Thomas Edison got
really complicated and too
		
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			controlling, all the actors said,
let's get out of here. And the
		
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			cheapest piece of land they found
was Hollywood. So the first place
		
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			Hollywood was, was here in New
Jersey. Well, thankfully, they all
		
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			took their facade and they left
far, far away from us, but the
		
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			light bulb, the motion picture,
the band aid. What else? Football,
		
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			the first basketball game here,
baseball, American football. I
		
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			meant all these sports were
invented, or the first game was
		
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			played in the great state of New
Jersey. I mean, that's not really
		
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			a big deal because it's low, but
this is a great state of New
		
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			Jersey. Is a beautiful day out as
the summer now you could start
		
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			feeling the beginning of the ebb
of the summer. And it's always
		
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			like an emotional time, because
when the seasons change. And now
		
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			we can start feeling the air is a
bit crisper, wasn't it today, guys
		
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			like the air was crisp. It was
cool, right? Beautiful. And we
		
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			bring to you today a beloved
guest, and that beloved guest is
		
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			Sheik Shems, and I should say
		
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			Mullah
		
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			Shem Sita mes. Why do I say that?
Because he is a matridi, and he is
		
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			a carrier of the tradition that is
beyond the river. And you guys
		
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			know what the phrase beyond the
river is in Islamic scholarship?
		
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			Mawara and not it's the Oxus
River, not the Tigris, yeah, Gala,
		
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			it's the Oxus River. That's way
out there, and it comes with a
		
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			very unique, special Persianate
tradition. And he is the keeper of
		
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			that tradition in the state, the
country of England, and in Turkey,
		
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			where he lives. And he runs a
course that you should all take so
		
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			that you could become educated in
Akida to produce what we want to
		
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			do, which is confident Muslims.
Let's bring him on. Welcome to the
		
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			nothing but facts. Live Stream,
Sheik jam setames Give a haruk.
		
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			Alhamdulillah. Thank you very much
for having me in your and your
		
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			kind words. My pleasure, my
pleasure. Let's get straight to
		
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			the point. And let me ask you
about where you are in England and
		
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			about the riots. That's the first
thing I want
		
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			to ask about.
		
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			Allah, well, I live in highway
because my hometown just on the
		
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			west of London. So in the south of
the country, it's not a dirty
		
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			south, though it is in America,
but it is the south.
		
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			Alhamdulillah, and yeah, the
rights have been a roller coaster.
		
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			They've been an interesting roller
coaster. Multi layered, multi
		
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			layered. I think there's a lot of
politicking taking place that
		
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			people overlooking, but definitely
it's been quite a roller coaster.
		
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			And in High Wycombe was there?
Were there machekin?
		
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			No, there was. I think the the
English Defense League did put out
		
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			a post that they were coming to
hawikim, which has traditionally
		
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			been a Tory town, a conservative
town, but not this this term,
		
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			because Labour's come into power.
But I think there was about six or
		
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			seven of them that turned up.
There were more anti protesters or
		
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			rioters than they were actual
protesters. And.
		
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			And the Muslims around these
areas, are they forming committees
		
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			to protect their homes in masajid
and neighborhoods? Well, I think
		
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			one of the things with haywiki was
we do have a large Muslim
		
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			population, but also we have
really good relationships with the
		
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			community in general. So the
mosque outreach is generally very
		
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			good. Everyone knows everyone the
neighbors, whether they're Muslim
		
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			and I'm Muslim. So it was never
going to be a big show. You know,
		
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			the ideal coming to Wickham was
really just a waste of their train
		
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			tickets, waste of time when I came
to England was, it was that High
		
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			Wycombe, where we went, where we
were together, yeah, yeah. When
		
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			you came, you came time to come.
So there was a school there,
		
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			public school, just to give people
an idea of some of the places in
		
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			England, this school, while you
walk in the school, you just said,
		
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			salaam alaikum. Assalamu. Alaikum,
salaam alaikum. It says, If you
		
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			walked in Islamic school, but
it's, in fact, a public school and
		
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			the area, I'm not even joking or
exaggerating, and you can correct
		
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			me if I'm wrong, must have been
over 70% Muslims. Yeah, right. And
		
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			so they don't need to make Islamic
schools there, right there. The
		
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			whole school is Muslim that I'm
sure they give them
		
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			accommodations, such as halal food
for lunch. Otherwise, no one would
		
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			eat lunch. Yeah, they have a wudu
area too. They have a wudu area in
		
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			the school, and the principal's
Muslim. The principal is a Muslim.
		
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			I don't think that they have, they
can't have is Islamic Studies
		
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			classes in the school, but right
when the final bell rings, they
		
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			have an after school program stays
an extra 40 minutes and learns
		
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			hanafiq, right,
		
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			and Quran and everything. So,
yeah, absolutely. Alhamdulillah,
		
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			when a person will you want to
build a confident Muslim is my
		
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			first question. What do you think
is more important identity?
		
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			Or Adam
		
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			Allah
		
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			said I should be asking you these
questions, if I'm honest, but I'll
		
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			maybe start off with just a mocha
Dima, and I'd love to hear your
		
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			thoughts. I think, I think
identity that is guided through is
		
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			going to be an identity that
brings confidence. I think the big
		
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			problem, actually, that we
probably have is because there's
		
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			been a lacking of in for so long
you've had the sort of identity
		
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			crisis that we've had. They I
think there's a term for in
		
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			academia now, which is post war on
terror generation, which is in the
		
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			in the immediate aftermath of,
let's say, 911 obviously, we had
		
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			seven seven here in England in
that in that time we will remember
		
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			it the war on terror, etc.
		
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			All you ever heard from Muslims
was, you know, how do we respond?
		
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			How do we defend Islam? There's no
opportunity for creative thinking
		
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			and growth because you're just
trying to defend yourself. And so
		
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			I think at that point it was, you
know, are you British? Are you
		
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			muslim? There was this real
cognitive dissonance amongst
		
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			Muslims. And so I think there was
a lot of bending over, a lot of
		
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			breaking of rules, a lot of non
Kosher or non Halal type of ideas,
		
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			etc, that crept in. So I think
identity has to be rooted in, you
		
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			know, something that you said off
camera that was amazing, which is
		
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			it's not just about having ill of
the tradition, but it's really
		
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			being well aware of, and this is a
cliche now, to know your
		
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			surroundings, no but I think
really to be to be aware, you
		
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			know, to understand the psychology
of one's people, to understand
		
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			where you're at your own lived
experiences, to appreciate the
		
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			subtleties and complexities of of
human psychology. And I think all
		
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			of that is very important. So I
think being has to come first. I
		
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			think if I'm if I'm running a
program, I want my kids out, my
		
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			young people, adults, I want them
to be very clear on the on what
		
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			Islam is, who they are, what their
place in the universe is. And then
		
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			they have to understand that in
their actual context, 100% after
		
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			911
		
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			the most energized people were the
the ones who had the biggest
		
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			inferiority complexes and were
just dying to be accepted.
		
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			And they took over for a couple
reasons. Number one, they were the
		
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			most energized.
		
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			They were like running to be
accepted, so they ran to the left
		
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			out of fear of the right
		
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			and on. Secondly, they were used.
		
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			They were politically used as
pawns, as people who here, here,
		
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			here's our, you know, us helping
Muslims and here, or here's a
		
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			Muslim escaping from Islamic, you
know, trappings and what have
		
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			strictures or what have you. So
they're used in both ways, so
		
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			that, though, has run its course,
it's ran its course. They've shown
		
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			to be bereft of any benefit, and
in fact, got nothing except some
		
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			token,
		
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			you know, token observances from
from the political parties anyway,
		
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			like we didn't get anything from
you guys.
		
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			So I think in a lot of ways,
that's that's run its course, and
		
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			now I think things went the
opposite side,
		
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			with Muslims joining the right
		
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			thinking that for somehow that
that's going to benefit them,
		
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			because we do share a little bit
of commonalities regarding the.
		
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			Discussed with transgenderism and
stuff like that, and even dislike
		
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			of some of their, you know, their
cultural,
		
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			the what they're promoting
culturally. But that should run
		
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			its course too, with these people
being 100%
		
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			Zionist
		
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			right there are these guys are
110% Zionist like, if the Zionists
		
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			right now were to nuke
		
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			the whole that part of the world,
these guys would support it, 110%
		
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			so, you know, it's interesting.
Sorry, one
		
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			of the things I will say is that
the left will never kill you, but
		
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			they'll corrode your faith. And
the right. They won't crowd your
		
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			faith, but they'll kill you. Yeah,
and so pick your poison. You could
		
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			die a Shaheed with the right or
live as a monafic as indeed with
		
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			the left. That's your those are
your options, right if taken to
		
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			the most extreme, those are the
extremes, literally die Shaheed
		
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			with the right, or
		
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			live as in deep with the left,
right, and as, indeed as a heretic
		
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			whose beliefs are completely
incompatible with Islam. So I also
		
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			want to point that Muslims are
small in numbers. So they, they,
		
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			they sort of move with the trends
even within Islam. So the the
		
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			when the right rose up in the past
eight years, Muslims shifted
		
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			right. Some Muslims shifted right.
		
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			You can see that in social media.
But now I think the right's going
		
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			to crack
		
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			like Trump's lost. It's It's
broken now, and they're talking
		
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			about the Maga Civil War. There's
little whispers about it, and you
		
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			could see the cracks. So now we've
tried out the left and see how
		
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			that failed, tried the right, that
failed or leaned. I should say
		
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			we're like a tree that leans. Some
people lean too much and break.
		
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			But now where? Where we headed?
Now along hopefully, your own
		
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			identity, you realize what we've
been saying. Actually, another
		
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			sofina side podcast from 2016 you
have no friends, Bena fartin with
		
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			them in Lebanon khadisa. Now that
comes to us in terms of, if you
		
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			have knowledge of your deen, you
would have known that from the
		
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			start. Tell us, what do you
believe is the top,
		
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			let's say three most important
elements of knowledge that will
		
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			make a Muslim confident going
forward and living in the West,
		
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			subhanAllah,
		
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			a Long Island. O William, but I
would say that first and foremost,
		
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			I think people's aqidah has to be
really, really clear. They have to
		
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			understand. And what I mean by
that is, when you feel like, when
		
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			people feel like, oh, what's going
to happen? People have to have
		
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			tawakkul. And you can't have
tawakkul if you, if you don't
		
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			truly appreciate what tahid is. So
I think really understanding,
		
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			imbibing that moment where, where
Abraham has thrown Ali Salam into
		
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			the fire and seeks Allah's help
and Allah's help alone. I think,
		
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			you know, we sort of say that as a
story, but there's a deep aqidah
		
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			there, which is that ultimately,
everything is happening in the
		
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			knowledge of God and with his
will. And so I think imbibing
		
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			that, that's one thing. So I think
a clear aqidah, because there's
		
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			barakah that comes with Saud
Akita, I think bat and akade are
		
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			never going to help you your Aki,
let's be clear. I mean, the other
		
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			thing that's really, really
important is, I think I'll tell
		
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			you, I don't know what it's like
in America. I don't know what it's
		
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			like in other places of the world.
But as somebody that grew up in
		
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			England with a sub continental
culture that came with the
		
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			diaspora
		
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			every speech I ever heard from a
Maulana, every talk, every Taras,
		
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			it was centered around the Holy
Prophet, Ali satosah. It was
		
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			central in everything every every
gathering was about it right? And
		
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			everything was about the Prophet.
It was about Sakura. Fidaki, ya
		
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			rasulallah. Bi abi waumi Ya
rasulallah. It
		
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			was just talking in this, you
know, emotional and No, no. If you
		
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			want people to have FIBA to
pandin, if you look at the Sahaba,
		
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			you know, they would like, they
would open a letter from the
		
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			prophet Ali Satsang, hundreds of
miles away, and say, la ba
		
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			raslallah. Like for them, it was,
it was about, it was about
		
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			sacrificing for the Prophet. So I
think if there's one thing that
		
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			has probably helped a lot of
people in my generation, may Allah
		
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			give us hustle khatima a good
ending. Is what helped a lot of
		
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			people was, was the prophet, was
knowing that he was there and
		
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			being committed to him and to his
mission. So I think second to a
		
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			sound Akita, or maybe even in some
ways greater, because it'll help
		
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			you in your aqidah, is really to
make the Prophet Central, that
		
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			everything is for him, sallAllahu,
sallam, and that he's your role
		
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			model. You know, like, this is
why. I mean, I did a talk, and
		
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			some people got upset with it.
Well, I mean, I was talking about
		
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			some people that you have in
America.
		
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			But I don't want to mention names.
Perhaps maybe we can send
		
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			influencers and powerful people.
		
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			And so all these Muslims, for
their masculinity, or whatever it
		
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			may be, they go running to these
influences. And I said then, and
		
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			this is quite a while back, that
you're gonna get burnt. The reason
		
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			being is because lakad Kalam,
firashima, really your only role
		
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			model is the prophet Ali satosam.
He's the only one. We don't need a
		
00:15:25 --> 00:15:29
			great amount of him. Ali Satsang,
like he is the Rajul of Ur rijal,
		
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			right? And so he is the role
model. Ali Satsang, and there'll
		
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			be our tafa, what our you know,
the differences between us are how
		
00:15:36 --> 00:15:40
			much we match him. So I think
that's second or number two, I'm
		
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			not saying this in order. That's
really important. And I think
		
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			third thing is Soma, that you are
ill. You are ill. Cannot just you
		
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			can't be autodidact, maybe in some
fun, but not in your deen, like,
		
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			there's one thing to transmit a
particular science, like Nahu,
		
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			like grammar, but there's another
thing to transmit the religion
		
00:16:01 --> 00:16:07
			as a whole, as a fiqh, as a man
Hajj, and I think sohba With, with
		
00:16:07 --> 00:16:11
			the Ulama, righteous ulama, is
extremely important because you
		
00:16:11 --> 00:16:14
			learn Adam, yeah, and I'm sure
that can become a whole topic as
		
00:16:14 --> 00:16:18
			well, but if you learn Adam, so I
think those three things that if,
		
00:16:18 --> 00:16:22
			if I personally believe Is your
Aki that has to be sound. Number
		
00:16:22 --> 00:16:25
			two, your the prophet has to be
central in your life. Number
		
00:16:25 --> 00:16:29
			three, you have to have those are
rijal that you are seeking. They
		
00:16:29 --> 00:16:32
			have to be your teachers. They
have to be the Ulama, the Rabbani,
		
00:16:32 --> 00:16:36
			those that lead by example. And I
think that those are things that
		
00:16:36 --> 00:16:39
			kept our religion alive up until
this day. I think up until this
		
00:16:39 --> 00:16:41
			day, the Ummah always shared in
these three things.
		
00:16:42 --> 00:16:46
			Do you? Would you consider it
accurate that love of Allah,
		
00:16:46 --> 00:16:49
			Subhanahu wa the messenger, peace
be upon him, actually should be a
		
00:16:49 --> 00:16:55
			prerequisite to study in aqidah,
because you won't get so far if
		
00:16:55 --> 00:16:59
			you think you're just studying
theory, but you will get really
		
00:16:59 --> 00:17:01
			far if you love the subject of
your study,
		
00:17:04 --> 00:17:06
			and how? What is the best way to
inculcate that love?
		
00:17:07 --> 00:17:12
			Well, Allah AJ, but I'll say one
thing, Sayyidi. I remember when I
		
00:17:12 --> 00:17:16
			was in Tarim, we were reading
after fajr kawaid al aqid With
		
00:17:16 --> 00:17:22
			Sayyidi al habili, Omar bin Hafid
hafiq. And he was, this is a Akida
		
00:17:22 --> 00:17:26
			textaly, a short one, but it's
aqidah. And I remember, and I'm
		
00:17:26 --> 00:17:29
			not just saying this, this is
without any Hulu. I'm not being
		
00:17:30 --> 00:17:33
			and I remember thinking to myself,
was this a DARS of akhida or a
		
00:17:33 --> 00:17:35
			darsa? I couldn't
		
00:17:36 --> 00:17:40
			tell the difference, yeah. Like
when he was he was explaining, I
		
00:17:40 --> 00:17:43
			remember he was explaining the
term Hadith, which is for
		
00:17:43 --> 00:17:47
			something to be contingent
essentially or originated. And he
		
00:17:47 --> 00:17:51
			went into this idea of, how are
you comparing god? I can't even
		
00:17:51 --> 00:17:54
			repeat what he said, How are you
comparing essentially God to
		
00:17:54 --> 00:17:58
			things that are originated? The
usal is nothing. The usal is that
		
00:17:58 --> 00:18:02
			they didn't exist. But it was the
it was the Valk. So I don't know
		
00:18:02 --> 00:18:05
			how to translate these terms. It
was that felt that, that spiritual
		
00:18:05 --> 00:18:10
			prowess that he he possessed, that
I walked out spiritually charged.
		
00:18:10 --> 00:18:13
			But we were just reading our key
to text. So it's and Sheikha lucky
		
00:18:13 --> 00:18:16
			once said, There's a quote from
him that I think you said to the
		
00:18:16 --> 00:18:20
			effect that an academic can speak
many, many words and not change
		
00:18:20 --> 00:18:25
			himself, but the same can change
an entire nation with Justice
		
00:18:25 --> 00:18:29
			state. And I think people think
this is very cliche, but I don't
		
00:18:29 --> 00:18:33
			think it's cliche. I think it's
very true. I think that the in
		
00:18:33 --> 00:18:37
			being those awliya that are love
is so inflamed in them, they're
		
00:18:37 --> 00:18:41
			like on fire all the time with
that love of Allah and His
		
00:18:41 --> 00:18:44
			messenger that has come to them
through the Senate. It doesn't
		
00:18:44 --> 00:18:48
			come out of nothing. It comes
because you sat with others. They
		
00:18:48 --> 00:18:52
			were in love. They sat with others
there. That love is passed on by
		
00:18:52 --> 00:18:56
			torches, not through books and
words. It's a torch, a baton
		
00:18:56 --> 00:19:01
			that's passed through the Raja of
Allah, taala, and one person may
		
00:19:01 --> 00:19:05
			receive multiple torches, so his
flame becomes bigger than all of
		
00:19:05 --> 00:19:09
			them, right? And that's how you
have a muja did, right? Because he
		
00:19:09 --> 00:19:13
			received from 50 torches.
		
00:19:14 --> 00:19:17
			Added them all together, they
became one huge tort, like a
		
00:19:17 --> 00:19:21
			memetic Right? Was like this. He
was himself a mountain. But he
		
00:19:21 --> 00:19:26
			wasn't a bit amongst his people.
He was just saying what they said.
		
00:19:26 --> 00:19:30
			But he had gathered so much and so
so you get, every once in a while
		
00:19:30 --> 00:19:34
			someone who gathered so much fire,
and as Allah gave him more tawfiq,
		
00:19:34 --> 00:19:37
			and I shouldn't you shouldn't
actually use fire, but say the
		
00:19:37 --> 00:19:38
			flame of mahaba, but
		
00:19:39 --> 00:19:41
			if they teach you taymum,
		
00:19:42 --> 00:19:45
			Allah, you'll walk away
transformed, because they will
		
00:19:45 --> 00:19:51
			bring you marif hikam and show you
the Rahma of Allah and His ibad.
		
00:19:51 --> 00:19:54
			And they'll draw analogies with
torab and Matt, because we purify
		
00:19:54 --> 00:19:57
			ourselves with torab and MA and
we're made from Torah and Matt,
		
00:19:57 --> 00:19:59
			like they're they'll bring you
marif, they'll bring you.
		
00:20:00 --> 00:20:07
			Means, like things related to, to
the Divine and his creation in
		
00:20:07 --> 00:20:12
			this world, and you'll walk away
like, as if you just came out of a
		
00:20:12 --> 00:20:13
			Majlis of tasawwuf,
		
00:20:14 --> 00:20:17
			right? Because everything, if
they, if, I think, if they taught
		
00:20:17 --> 00:20:18
			you how to cook food,
		
00:20:20 --> 00:20:24
			the everything, because it's like,
as you said, it's the state. It's
		
00:20:24 --> 00:20:29
			not an academic, academic approach
to things. It's their spiritual
		
00:20:29 --> 00:20:32
			state. Spiritual state is a big,
fancy word, but really what it
		
00:20:32 --> 00:20:36
			means is a a love of Allah
subhanahu wa is and the love of
		
00:20:36 --> 00:20:40
			the messenger, peace be upon him
that they took from their teachers
		
00:20:40 --> 00:20:46
			and they increased, gave it more
oxygen by constant exposure to
		
00:20:46 --> 00:20:49
			Allah's attributes of the Prophet
Sira and shamad.
		
00:20:51 --> 00:20:52
			And that's really what people
		
00:20:54 --> 00:20:57
			need. You know, Can I say
something silly? Yeah, one of
		
00:20:57 --> 00:21:02
			Sayyid, hassin Odin, I remember
he, was giving a DARS of Bukhari,
		
00:21:02 --> 00:21:07
			and he's an elderly man, and he
has some of the highest as Hadith.
		
00:21:07 --> 00:21:11
			And he mentioned the Hadith where
the Prophet SAW Salam lifted his
		
00:21:11 --> 00:21:15
			two fingers, and he said that Haqq
like me and that person are going
		
00:21:15 --> 00:21:18
			to be like like these two fingers.
And he said, some scholars have
		
00:21:18 --> 00:21:23
			said that he he he put his two
fingers like this, and some said
		
00:21:23 --> 00:21:26
			like this, and some said like but
you know what he you know what he
		
00:21:26 --> 00:21:29
			did in the DAS, yeah, he sat on
his hand. When he taught the
		
00:21:29 --> 00:21:33
			Hadith, he sat on his hand, and he
said, just so I don't forget, and
		
00:21:33 --> 00:21:36
			I do a gesture with my fingers
that the Prophet didn't actually
		
00:21:36 --> 00:21:39
			do, and I lie against the Prophet.
So when he would teach that
		
00:21:39 --> 00:21:43
			hadith, he used to sit on his
hand, just in case he mistakenly
		
00:21:43 --> 00:21:46
			doesn't do it. So it's like you're
learning a hadith, but you're
		
00:21:46 --> 00:21:49
			learning, you're learning what
that means from these people. And
		
00:21:49 --> 00:21:53
			I think one issue here is, I mean,
Sheik Mohammed shakair from Sham.
		
00:21:54 --> 00:21:58
			Sheik Mohammed shakair is one of
the leading Sheik Ali. I mean, he
		
00:21:58 --> 00:22:02
			studied directly with the likes of
faith, with the likes of Shaykh
		
00:22:02 --> 00:22:07
			Hassan habanaka And Shaykh Mullah
ramabad, boti, Sheik Sahib sada.
		
00:22:08 --> 00:22:13
			And he taught us bajuri Shah on
the Shema in Istanbul. And
		
00:22:13 --> 00:22:16
			whenever he would mention the
Prophet's name, he would he would
		
00:22:16 --> 00:22:19
			cry like I have my audios and my
founder I recorded with the roast.
		
00:22:19 --> 00:22:22
			It's just him crying the entire
Das. So he's teaching me
		
00:22:22 --> 00:22:25
			something. It's, it's academic,
because it's a hadith in that
		
00:22:25 --> 00:22:29
			sense. But what I'm learning, what
I'm taking from him, is something
		
00:22:29 --> 00:22:32
			completely different. And I think
when we're speaking like this,
		
00:22:32 --> 00:22:34
			you're gonna get somebody that's
gonna sit there and say, Oh, this
		
00:22:34 --> 00:22:38
			is just Sufi, Goofy, some sort of,
you know, the strange because,
		
00:22:38 --> 00:22:42
			because we're so deeply material,
and I really mean this, we're so
		
00:22:42 --> 00:22:46
			deeply reductive in our
understanding of religion, etc,
		
00:22:46 --> 00:22:50
			that these things sound weird and
abnormal, as opposed to these
		
00:22:50 --> 00:22:53
			things being the driving force
behind all of the khayraf of
		
00:22:53 --> 00:22:56
			what's happened before us in terms
of the spread of Islam. And it was
		
00:22:56 --> 00:23:00
			always this deep spiritual state
that led the way. But it somehow
		
00:23:00 --> 00:23:03
			see Ajit. Maybe this is the
huraba. I don't know, like when
		
00:23:03 --> 00:23:06
			they say Khadi, thinking just
means you can look different. What
		
00:23:06 --> 00:23:09
			does looking different mean? What
does that mean? But maybe that you
		
00:23:09 --> 00:23:12
			will actually sound Khalid,
because in a deeply material,
		
00:23:12 --> 00:23:16
			reductive world, you are speaking
about something immaterial and
		
00:23:16 --> 00:23:21
			something of higher of a higher
purpose. How about the innovation
		
00:23:21 --> 00:23:28
			of academia is the separation of
Elm from Amal, right? So the when
		
00:23:28 --> 00:23:32
			you study Islam in an academic
environment, the whole process and
		
00:23:32 --> 00:23:35
			taking those courses with those
teachers, with the rules of those
		
00:23:35 --> 00:23:39
			universities, we have to say, does
it have a ruling? And is that
		
00:23:39 --> 00:23:43
			ruling for prohibition? Because
this is a massive
		
00:23:44 --> 00:23:47
			innovation to say we will read and
study without taking any
		
00:23:47 --> 00:23:51
			positions, without advising
ourselves, without advising one
		
00:23:51 --> 00:23:55
			another to act upon what we're
reading and considering Haq. So
		
00:23:55 --> 00:23:59
			you're going to sit in a room and
study the Quran within admission
		
00:23:59 --> 00:24:01
			that you cannot say it is Haqq.
		
00:24:03 --> 00:24:07
			Is this not the greatest of bidah,
right? This has to be the greatest
		
00:24:09 --> 00:24:14
			and innovations in how we said,
misguided innovations, and even
		
00:24:14 --> 00:24:19
			leads to nifaq, because that's
what does. He doesn't act upon it.
		
00:24:19 --> 00:24:24
			He doesn't feel anything inside of
him. So that approach to Islam and
		
00:24:24 --> 00:24:29
			Sharia is a problem. And when you
take from people, you can take
		
00:24:29 --> 00:24:33
			from people, you can sit with
people who are guided and never
		
00:24:33 --> 00:24:39
			read a single letter of knowledge
and end up in a better state than
		
00:24:39 --> 00:24:43
			somebody who read a lot of books
but never sat with people, what's
		
00:24:43 --> 00:24:48
			the reason is that people show you
the application of knowledge, so
		
00:24:48 --> 00:24:51
			books don't show you the
application. So you're going to
		
00:24:51 --> 00:24:54
			wing the application, you're going
to wing it, and you probably do
		
00:24:54 --> 00:24:58
			something wrong. And that's why
sitting with people is the core
		
00:24:59 --> 00:24:59
			of.
		
00:25:00 --> 00:25:02
			What Islam is and when. And it
takes us to the point that
		
00:25:04 --> 00:25:08
			I would venture to say that
Muslims the history of Islam, the
		
00:25:08 --> 00:25:14
			last 500 years, we've lost every
battle, yet we continue to win
		
00:25:15 --> 00:25:18
			the war. In the grand scheme of
things, Muslims have lost every
		
00:25:18 --> 00:25:22
			single battle, maybe for last 500
years or less, right? 400 years?
		
00:25:22 --> 00:25:25
			Who knows? But why are we still
winning the war? Why is everyone
		
00:25:25 --> 00:25:29
			worried about Muslims? How do you
have in the worst political
		
00:25:29 --> 00:25:35
			decade, a century, 1924, to 2024
it's got to be the worst political
		
00:25:35 --> 00:25:37
			deck century Muslims ever had.
		
00:25:38 --> 00:25:41
			Yet you end up with over 100
million Muslims in Western
		
00:25:43 --> 00:25:47
			countries. How does that happen?
So I'll tell you how it happens is
		
00:25:47 --> 00:25:51
			that the religion works for the
individual, the family and the
		
00:25:51 --> 00:25:54
			neighborhood. It's still working
for the individual and the family
		
00:25:54 --> 00:25:58
			and the neighborhood. The bottom
of the pyramid, the top of the
		
00:25:58 --> 00:26:02
			pyramid is the body politic, the
nation and their armies. Well,
		
00:26:02 --> 00:26:03
			there that's corrupted,
		
00:26:04 --> 00:26:11
			but the broad part of the granular
element is still working. So
		
00:26:11 --> 00:26:15
			you'll see Islam being practiced
in England being practiced in
		
00:26:15 --> 00:26:19
			parts of France. You'll see it
affecting homes and families
		
00:26:19 --> 00:26:23
			living by this everywhere in the
globe. You just won't see them
		
00:26:23 --> 00:26:27
			coming together and forming a body
politic, because that they can't
		
00:26:27 --> 00:26:27
			do that at this point.
		
00:26:29 --> 00:26:33
			Take of the West, for example.
They're the total opposite. They
		
00:26:33 --> 00:26:36
			win every battle. They got the
strongest governments, the
		
00:26:36 --> 00:26:40
			strongest militaries. They control
the economy. Yet they're losing
		
00:26:41 --> 00:26:44
			losing their own kids, they're
losing their own societies are
		
00:26:44 --> 00:26:47
			crumbling. It's exactly opposite
of what's happening to Islam,
		
00:26:47 --> 00:26:48
			right?
		
00:26:49 --> 00:26:55
			And that's because Islam did not
come with a political plan, a
		
00:26:55 --> 00:26:59
			blueprint and all that. Yes, it
does have those elements. We have
		
00:26:59 --> 00:27:02
			khilaf and all that. But it
essentially came for the
		
00:27:02 --> 00:27:10
			individual as well to fix you, to
fix your family, to fix the needy,
		
00:27:10 --> 00:27:16
			to fix your neighbor, all that
stuff. And that's what the
		
00:27:16 --> 00:27:19
			monoculture of the world is not
bringing. Is not bring any
		
00:27:19 --> 00:27:24
			solutions to that. In fact, it's
corrupting that. So when we talk
		
00:27:24 --> 00:27:28
			about the confidence that Muslims
have, it has to be, as you just
		
00:27:28 --> 00:27:33
			said, tied, connected to connected
to companionship and Saba. Which
		
00:27:33 --> 00:27:36
			leads now to the next question.
I'm listening to your stream.
		
00:27:37 --> 00:27:38
			Where do I get the Saba from?
		
00:27:42 --> 00:27:47
			From Dr Shadi, you can go to you
can go to New Jersey, and you can
		
00:27:47 --> 00:27:51
			benefit as many. Many have one of
the things sheikhab lakim once
		
00:27:51 --> 00:27:56
			said is that he said to make a dua
after maghrib. That if somebody
		
00:27:56 --> 00:28:00
			wanted to find people or somebody
that will help them in the in the
		
00:28:00 --> 00:28:05
			in their journey that to make dua
after mother, Allahu, Ali Ali
		
00:28:05 --> 00:28:09
			Maul, a rough translation of that
would be, oh, Allah, point me to
		
00:28:09 --> 00:28:12
			the one that will point me to you
and make me reach the one that
		
00:28:12 --> 00:28:16
			will make me reach you. And we
make dua to Allah for lots of
		
00:28:16 --> 00:28:20
			things. Why not make duat? And
again, I'm not, this is not, I'm
		
00:28:20 --> 00:28:21
			not trying to, you know,
		
00:28:23 --> 00:28:27
			but we have, Alhamdulillah, we
still have many senior Masha IQ
		
00:28:27 --> 00:28:30
			alive, many noble people alive.
But I would say this and forgive
		
00:28:30 --> 00:28:35
			me, Doctor Shadi, if I'm going to
say something that maybe some
		
00:28:35 --> 00:28:38
			people might not like in your
comments, or perhaps, or you know.
		
00:28:38 --> 00:28:41
			So forgive me for that. But this
is really the distinction of Allah
		
00:28:41 --> 00:28:42
			Sunda,
		
00:28:43 --> 00:28:46
			that what you really want to find
us a traditional Sunni on Allah,
		
00:28:46 --> 00:28:49
			and I really mean that, but you
need to find people that have not
		
00:28:49 --> 00:28:54
			been tainted by any type of
ideology, even if it is calling
		
00:28:54 --> 00:28:59
			itself Islamic, but is
reductionist in its core, like you
		
00:28:59 --> 00:29:02
			don't want anything to do with
that. You don't want anything to
		
00:29:02 --> 00:29:06
			do with any type of groups that
really are going to diminish the
		
00:29:06 --> 00:29:10
			merit of the Holy Prophet, Ali
Sato Salam and diminish his role.
		
00:29:10 --> 00:29:13
			You don't want anybody that's
going to reduce religion just to
		
00:29:14 --> 00:29:17
			dos and don'ts and is going to
attack some of the greatest only
		
00:29:17 --> 00:29:21
			of our of our history and past.
And so I think for that reason.
		
00:29:21 --> 00:29:24
			Now, one thing I say the alhamar
once said,
		
00:29:25 --> 00:29:29
			he said that if, if you, if you
find yourself in a place that you
		
00:29:29 --> 00:29:34
			do not have access to Allah's
awliya, which is, there's always
		
00:29:34 --> 00:29:37
			awliya of Allah, but if you find
yourself in a situation, he said,
		
00:29:37 --> 00:29:38
			then sit with their books,
		
00:29:40 --> 00:29:45
			with the books of Al qaw. I don't
mean the books of just the books
		
00:29:45 --> 00:29:49
			of Al qaw. And as you know, in the
Roha, even till this day, every
		
00:29:49 --> 00:29:53
			day after a read a number of the
books of Al qaw, to have you
		
00:29:53 --> 00:29:56
			honor, maybe six, seven books
they'll be reading. And he said,
		
00:29:56 --> 00:29:59
			read the books of Al qaw. Why?
Because if.
		
00:30:00 --> 00:30:02
			You couldn't find those people,
then at least be in conversation
		
00:30:02 --> 00:30:06
			with them. Yeah, and the barakah
of those books and and those
		
00:30:06 --> 00:30:09
			authors, and what they wrote
Inshallah, that you will benefit
		
00:30:09 --> 00:30:13
			from, from that barakah also, one
thing that he once said was, he
		
00:30:13 --> 00:30:19
			said that there are people that
they their bodies are far but
		
00:30:19 --> 00:30:23
			wakalub Huna, right? And then, but
their hearts are here. And there
		
00:30:23 --> 00:30:26
			are some people whose hearts
bodies may be here, but their
		
00:30:26 --> 00:30:29
			hearts are far. And so I think,
you know, maybe that's a different
		
00:30:29 --> 00:30:32
			point. But I I think if people
make dua, they look for righteous
		
00:30:32 --> 00:30:36
			Sunni ulama with traditional
asanid. And I don't just mean as
		
00:30:36 --> 00:30:39
			Salaman Hadith or in a text, I
mean son of to transmit religion
		
00:30:39 --> 00:30:42
			in general. I think that's one of
the, one of the one of the most
		
00:30:42 --> 00:30:45
			important things that you can do
because of learning that Manhaj,
		
00:30:45 --> 00:30:48
			that Adam, from them. That's what
I would say, Allah Alan. But I
		
00:30:48 --> 00:30:51
			don't think Allah would leave
anybody in despair without finding
		
00:30:51 --> 00:30:55
			those sorts of people. If you are
on Instagram, hop over to YouTube,
		
00:30:55 --> 00:30:59
			Safina society's channel to listen
to myself speaking with Sheik
		
00:30:59 --> 00:31:03
			tomiz. He is a scholar from
England. I know he's not going to
		
00:31:03 --> 00:31:05
			call himself a scholar, but we
also introduced him as mural
		
00:31:05 --> 00:31:10
			Hashem. But he also has a course
coming up that you could study
		
00:31:10 --> 00:31:13
			with and we're going to talk about
that course soon,
		
00:31:14 --> 00:31:18
			but we're talking right now on the
confidence of Muslim building a
		
00:31:18 --> 00:31:24
			strong Muslim persona from whether
it's youth or adults, it comes
		
00:31:24 --> 00:31:29
			from sitting with those who sat
with those who sat with those who
		
00:31:29 --> 00:31:31
			sat with those all the way back to
the master of peace be upon him.
		
00:31:31 --> 00:31:33
			This is something only this Dean
has.
		
00:31:34 --> 00:31:38
			That's the Senate. We are a
religion of the connected chain.
		
00:31:38 --> 00:31:42
			That's one of the hallmarks of Al
sunna. You're not just connecting
		
00:31:42 --> 00:31:46
			knowledge and verifying knowledge,
you're verifying the application
		
00:31:46 --> 00:31:52
			of that knowledge in our times. So
how is the today raising his kids?
		
00:31:52 --> 00:31:56
			How does a sheik go about working
in a secular job? How does he
		
00:31:56 --> 00:32:00
			remember Allah in these days, in
this hectic economy that we live
		
00:32:00 --> 00:32:02
			in that's hyper competitive, where
we got to compete, 24/7
		
00:32:04 --> 00:32:06
			things like that. How is he
interacting with different
		
00:32:06 --> 00:32:12
			messages that may not exactly be
the way we want them to be? How
		
00:32:12 --> 00:32:16
			are they reacting to political
turmoil? We're not left alone.
		
00:32:17 --> 00:32:20
			We're not alone. We have plenty of
support, but we have to seek out
		
00:32:20 --> 00:32:23
			that support so but what happens
if we don't have that support? You
		
00:32:23 --> 00:32:27
			said you read the books of the
comb. The comb is a word that
		
00:32:27 --> 00:32:32
			comes from a hadith that refers to
people who are blessed in their
		
00:32:32 --> 00:32:36
			gatherings, to the point that
they're so blessed that even if
		
00:32:36 --> 00:32:40
			somebody were to sit with them who
was not one of them,
		
00:32:41 --> 00:32:45
			that Allah would, would would
forgive that person all their sins
		
00:32:45 --> 00:32:50
			and transform their sins into a
mountain of good deeds just for
		
00:32:50 --> 00:32:53
			sitting with them. So they're
called in our tradition, Al QAM.
		
00:32:53 --> 00:33:01
			It's based upon a hadith humul,
who sits with them. Will ever
		
00:33:01 --> 00:33:05
			leave miserable. It means you sit
with them. You come miserable. You
		
00:33:05 --> 00:33:06
			sit in there gathering for a
while,
		
00:33:08 --> 00:33:13
			all this Rahma descends, and then
you leave you feeling your heart
		
00:33:13 --> 00:33:16
			has been clean like a mirror, and
you feel happy and good and
		
00:33:16 --> 00:33:20
			revived, and you take on life
again with new vigor. So that's
		
00:33:20 --> 00:33:22
			the comb. Now let me ask you this
question,
		
00:33:23 --> 00:33:26
			where are, what are the first
books
		
00:33:27 --> 00:33:31
			that of the Q and were they
chapters in Hadith books or
		
00:33:31 --> 00:33:32
			separate books
		
00:33:33 --> 00:33:34
			SubhanAllah?
		
00:33:35 --> 00:33:40
			This? This area is not an area
that I ever feel comfortable
		
00:33:40 --> 00:33:43
			speaking about, I said, Can I say
before I attempt an answer, I
		
00:33:43 --> 00:33:46
			said, I was teaching a class. It's
a Kalam class. And so some of the
		
00:33:46 --> 00:33:49
			students, masha Allah, they like
some of the discussions, and they
		
00:33:49 --> 00:33:53
			wanted to talk about the Shaykh al
aqqar Ibn Arabi, etc. And I had
		
00:33:53 --> 00:33:57
			Shaykh Shah Arani, is called sear
with me. And so I pulled it off my
		
00:33:57 --> 00:34:01
			shelf, and I said, You know what I
do with this book? I kissed it, I
		
00:34:01 --> 00:34:03
			put it on my forehead, and I put
it down next to me, and I said,
		
00:34:03 --> 00:34:07
			this is what I this is what I do,
and I'm not. That's not, that's no
		
00:34:07 --> 00:34:12
			showboating. That's honesty that
these are people that I do not
		
00:34:12 --> 00:34:16
			understand, but I trust them.
However, I would say that if
		
00:34:16 --> 00:34:19
			somebody wanted to get a good
introduction, to see how they
		
00:34:19 --> 00:34:22
			write, what they say, what sort of
Kalam, what sort of discussions
		
00:34:22 --> 00:34:26
			that they have, I would really
recommend rasala to mahavana, the
		
00:34:26 --> 00:34:29
			book of assistance by Imam Al
Haddad. The reason being is
		
00:34:29 --> 00:34:33
			because it's a great introduction.
It's as simple as it can be, of
		
00:34:33 --> 00:34:37
			course, very nuanced, but it's as
simple as it can be. And I
		
00:34:37 --> 00:34:40
			generally think the works of Imam
Al Haddad. Why do I say that? The
		
00:34:40 --> 00:34:43
			reason why I say that is because
Imam Al Haddad modeled himself in
		
00:34:43 --> 00:34:47
			the ghazalian method, right? Which
means that Imam Al hadda did not
		
00:34:47 --> 00:34:53
			like to delve into unveiling what
was unveiled through Kash, for
		
00:34:53 --> 00:34:59
			example, he did not like to
involve his readership into areas
		
00:34:59 --> 00:34:59
			of.
		
00:35:00 --> 00:35:04
			Understanding that they do not
have any way of getting to because
		
00:35:04 --> 00:35:08
			if he was, if he was to, if he was
to begin speaking about esoteric
		
00:35:08 --> 00:35:12
			experiences, the way others have
done, like a sheik shaharani, like
		
00:35:12 --> 00:35:16
			a sheik Akbar, like a suharti,
like others, then the problem is,
		
00:35:16 --> 00:35:19
			is that I can't verify that, and
so what you end up having is you
		
00:35:19 --> 00:35:23
			have a split of people, some that
will trust them because their
		
00:35:23 --> 00:35:25
			teachers didn't, some that will
criticize them. And we've seen
		
00:35:25 --> 00:35:28
			that. So I think Imam Al Haddad
did, even though Ghazali does. Of
		
00:35:28 --> 00:35:31
			course, Imam Al Ghazali does
mention certain things, but what
		
00:35:31 --> 00:35:34
			does he say in the he'll say, and
Allah showed me some things here,
		
00:35:34 --> 00:35:38
			which, if I can't write, right, I
can't write. So there was times
		
00:35:38 --> 00:35:42
			that even Imam Al Ghazali had to
stop his pen. So I think Imam Al
		
00:35:42 --> 00:35:46
			Haddad is a great place to start.
Obviously, Alima al Ghazali
		
00:35:46 --> 00:35:46
			himself,
		
00:35:48 --> 00:35:53
			his the mothers of the heart. I
really recommend these sort of, of
		
00:35:53 --> 00:35:57
			course, amazing books to start.
But I would say to people, for
		
00:35:57 --> 00:36:02
			Allah's sake, for Allah's sake,
if, and I don't, and people find
		
00:36:02 --> 00:36:05
			this very troubling, because
again, we live in that in that
		
00:36:05 --> 00:36:08
			Twitter world. We live in that
world of deep arrogance and self
		
00:36:08 --> 00:36:10
			righteousness that I can
understand everything. Imam Al
		
00:36:10 --> 00:36:16
			Haddad says that what I fear for
you is somebody may say, because
		
00:36:16 --> 00:36:19
			he actually says, leave some of
the things that Imam Arabi Sheik
		
00:36:19 --> 00:36:23
			Aqaba and Imam Al Ghazali
mentioned, he says, if you say to
		
00:36:23 --> 00:36:26
			me, I'll take what I understand
and leave what I don't understand.
		
00:36:26 --> 00:36:28
			He said, What I fear for you is
what you think you will you
		
00:36:28 --> 00:36:33
			understand. And so I think, from
that perspective, I would say that
		
00:36:33 --> 00:36:36
			do not read those sorts of authors
for academic purposes. They were
		
00:36:36 --> 00:36:40
			not writing for us, except for
those that are People of saluk,
		
00:36:40 --> 00:36:43
			people that are going to take the
path with that, with the with the
		
00:36:43 --> 00:36:45
			Shaykh, and they are going to try
and understand those isa Tariq, or
		
00:36:45 --> 00:36:50
			experience them, if somebody just
wants to. Imam Al Ghazali is
		
00:36:51 --> 00:36:58
			on the Sunnah, the Allah. It's
published by dharaman Hajj. Now I
		
00:36:58 --> 00:37:00
			forget the name, if somebody
remembers it in the chat, and you
		
00:37:00 --> 00:37:03
			know what I'm talking about. Then
put it in there where it's just
		
00:37:03 --> 00:37:07
			about Amal. It's just Amal. He
just gives you practices to do.
		
00:37:07 --> 00:37:13
			Books like The Book of the book of
assistance by sorry, the beginning
		
00:37:13 --> 00:37:18
			of guidance by Muhammad Azali, the
book of assistance by mam had some
		
00:37:19 --> 00:37:22
			where all they're dealing with is
how to notice certain problems
		
00:37:22 --> 00:37:26
			with your heart and how to rectify
your deeds through imitation of
		
00:37:26 --> 00:37:30
			the Prophet. I would say that's
very, very important. Can I say
		
00:37:30 --> 00:37:33
			one other thing? Forgiveness,
absolutely what you said. Sayyidi,
		
00:37:33 --> 00:37:36
			I think a shamail and Muhammadiyah
is the greatest book into Sabah,
		
00:37:37 --> 00:37:40
			shamail of the Prophet. Alayhi,
salatu, Islam is the greatest book
		
00:37:40 --> 00:37:44
			in the sawaf, imitation of the
Prophet is the sawaf. So I think
		
00:37:44 --> 00:37:47
			reading about the life of the
Prophet, his description, this is
		
00:37:47 --> 00:37:50
			the sawaf. Reading those books
like bidayatul, hidayam, al
		
00:37:50 --> 00:37:54
			Ghazali rasa, Al mahawala, would
be excellent starts, an excellent
		
00:37:54 --> 00:37:57
			start for somebody that wants to
understand what Al QAM were doing.
		
00:37:57 --> 00:38:01
			But beyond that, it should not be
an academic thing. They should not
		
00:38:01 --> 00:38:01
			be reading
		
00:38:03 --> 00:38:06
			anything beyond that for just the
sake of arguing. Because the fact
		
00:38:06 --> 00:38:09
			that people read this stuff and
then have debates about it is
		
00:38:09 --> 00:38:12
			just, it's, it's, it's unsettling.
It makes no sense.
		
00:38:13 --> 00:38:17
			Let's talk about your course. How
does that strengthen a Muslim
		
00:38:19 --> 00:38:22
			so there's a couple of things.
Obviously, we're just starting
		
00:38:22 --> 00:38:25
			off. The one, the one course that
we're trying to do right now,
		
00:38:25 --> 00:38:29
			which is aimed at teenagers,
actually, even though the courses
		
00:38:29 --> 00:38:35
			that so the courses so, okay, so
the idea is the courses that I've
		
00:38:35 --> 00:38:38
			been up until now have just been
on Kalam for adults, and the hope
		
00:38:38 --> 00:38:42
			is that they fill in their gaps.
And the reason why I did this, if
		
00:38:42 --> 00:38:46
			I may, if I may, indulge here, is
that what I noticed, and I'm sure
		
00:38:46 --> 00:38:49
			you have and other people have
noticed, is that you've got people
		
00:38:49 --> 00:38:52
			that are out there that have
learned, let's say, about the
		
00:38:52 --> 00:38:55
			SIFAT of Allah, and they and
they're now fighting with, let's
		
00:38:55 --> 00:38:59
			say, you know our brethren from a
Salafiyyah on some issue, or
		
00:38:59 --> 00:39:01
			they're or they've learned a
little bit about Ibn Al Arabi, and
		
00:39:01 --> 00:39:04
			now they will have a fight about
you. About, you know what you
		
00:39:04 --> 00:39:07
			know, whatever it may be. But when
you actually sit down and talk to
		
00:39:07 --> 00:39:10
			them, they don't know basic
concepts of AK, either they don't
		
00:39:10 --> 00:39:12
			know what they believe or why they
believe it. So what we decide,
		
00:39:12 --> 00:39:17
			what we decided to do, was to
teach Kalam contextually. What I
		
00:39:17 --> 00:39:19
			mean by contextually is to tell
them why the arguments are
		
00:39:19 --> 00:39:23
			happening and what and who they
are arguing with, certainly learn
		
00:39:23 --> 00:39:26
			a paradigm. So the whole point of,
if you take a Kalam course, you
		
00:39:26 --> 00:39:29
			shouldn't just come up with
knowledge of the Messiah of Kalam.
		
00:39:29 --> 00:39:33
			You should understand the point of
Kalam. Why? Because the Messiah
		
00:39:33 --> 00:39:35
			may change. So you should
understand how would so what we
		
00:39:35 --> 00:39:39
			do, and you can probably, you
know, test some of the students on
		
00:39:39 --> 00:39:43
			this is that, how do you think an
ashali will respond to this? How
		
00:39:43 --> 00:39:46
			do you think a maturidi will
respond to this? Because you
		
00:39:46 --> 00:39:49
			should have let the Usul of these
motherhead Through reading those
		
00:39:49 --> 00:39:52
			texts. This course, specifically
that I'm really excited about
		
00:39:53 --> 00:39:56
			is actually for what we call Key
Stage Three and four in the UK.
		
00:39:57 --> 00:39:59
			Because, let's be frank.
		
00:40:00 --> 00:40:03
			When a 30 something year old comes
to you Sadie, and says, I, I've
		
00:40:03 --> 00:40:07
			got, you know, this doubt. Or why
is Islam like that? That makes no
		
00:40:07 --> 00:40:10
			sense to me. Or they become
theophobic, or they suddenly,
		
00:40:10 --> 00:40:12
			well, why does Islam have this
principle? It doesn't make any
		
00:40:12 --> 00:40:15
			sense. It goes against, you know,
the the Human Rights chart of the
		
00:40:15 --> 00:40:19
			United Nations, or whatever it may
be, you know, unpicking or sort of
		
00:40:19 --> 00:40:24
			deracinating that that Shub, or
that that Shaq, is really
		
00:40:24 --> 00:40:28
			difficult, but if you could lay
the groundwork so those Shubha,
		
00:40:29 --> 00:40:32
			they bounce off from the very
onset, beer than Elijah, Allah,
		
00:40:32 --> 00:40:36
			that seems to me to be a better
idea. Prevention seems to me to be
		
00:40:36 --> 00:40:40
			better than cure, yeah. So what I
decided with this, and this is
		
00:40:40 --> 00:40:43
			just one, like I said, we're new.
We're starting. We're just
		
00:40:43 --> 00:40:47
			beginning this one. I'm really,
really hopeful for because I want
		
00:40:47 --> 00:40:50
			those kids, because I don't know
what it's like in America. I know
		
00:40:50 --> 00:40:53
			what we learned at the GCSE high
school level. I think that's
		
00:40:53 --> 00:40:56
			equivalent to you. I know when you
study Ari or when you study
		
00:40:56 --> 00:41:00
			philosophy at a level, which I
think you call college. I know the
		
00:41:00 --> 00:41:03
			sort of shuba hut that people
have. I've been through it myself.
		
00:41:03 --> 00:41:07
			Other people have been through it.
So can I can I? Can I curate a
		
00:41:07 --> 00:41:10
			course that deals with that from
the beginning in the best way that
		
00:41:10 --> 00:41:13
			we can? So they're very confident,
like we had a course yesterday, a
		
00:41:13 --> 00:41:16
			one day course, it was open for
the whole community on the five
		
00:41:16 --> 00:41:19
			perfect proofs of Islam. Why I did
that is because I just wanted
		
00:41:19 --> 00:41:22
			those people, young people, 16
year olds, whatever they are, to
		
00:41:22 --> 00:41:26
			walk away saying, You know what?
My dean is Subhanallah perfect. My
		
00:41:26 --> 00:41:27
			dean is perfect.
		
00:41:28 --> 00:41:32
			That's what I want. So for me, the
maksad of any course has to be
		
00:41:32 --> 00:41:35
			that those students already were
trying to do it with adults. And I
		
00:41:35 --> 00:41:39
			want to build a proper Kalam
course that's in English entirely.
		
00:41:39 --> 00:41:44
			That's just for them, but for the
for the kids, I want them to get
		
00:41:44 --> 00:41:47
			their Islamic studies. They have
to get the Aki, the same with
		
00:41:47 --> 00:41:52
			whatever it may be, but the
objective of the confident Muslim
		
00:41:52 --> 00:41:55
			diploma has to be that they come
out confident. They desire what
		
00:41:55 --> 00:41:58
			comes their way in life. They will
have that. And I tell you why I
		
00:41:58 --> 00:42:02
			say that, because in my
generation, just by being a first
		
00:42:02 --> 00:42:06
			a second generation, Kashmiri born
Brit, meaning I was born in
		
00:42:06 --> 00:42:10
			England, but my parents were
migrants, because there was so
		
00:42:10 --> 00:42:14
			much of that traditional Eastern
culture that Kashmiri culture in
		
00:42:14 --> 00:42:19
			my house, I feel like it protected
us from so much. But now, when my
		
00:42:19 --> 00:42:21
			kids are growing up, when I think,
when this generation growing up,
		
00:42:22 --> 00:42:25
			they're not growing up with that,
with that, that net, yeah, you
		
00:42:25 --> 00:42:28
			know, they don't have that net,
that safety net, so because they
		
00:42:28 --> 00:42:31
			don't have those cultural
mechanisms that are in place to
		
00:42:31 --> 00:42:33
			help them protect the Imam.
		
00:42:34 --> 00:42:38
			So, so what do we do now? Do we
just leave them to the sharks? No,
		
00:42:38 --> 00:42:41
			we the Islamic Studies programs
need to be right? What do I mean
		
00:42:41 --> 00:42:44
			by this? I'm not saying that it's
not done right, but it can't just
		
00:42:44 --> 00:42:48
			be. I'll tell you one thing. The
assumption of most Islamic Studies
		
00:42:48 --> 00:42:52
			programs right now is that the kid
is already faithful and will
		
00:42:52 --> 00:42:55
			remain faithful, and we just need
to give him details about his
		
00:42:55 --> 00:42:58
			Deen, I want to, I want to teach
kids with the assumption that they
		
00:42:58 --> 00:43:01
			have no faith or they will end up
having no faith. That's the
		
00:43:01 --> 00:43:05
			difference between what I'm trying
to do the other lie to Allah, I
		
00:43:05 --> 00:43:07
			want, I don't want to assume
anything. I want to give it to
		
00:43:07 --> 00:43:11
			them. Because you could assume
that with our generation. Astra,
		
00:43:11 --> 00:43:14
			Allah, how dare you ask about X, Y
and Z, fair Allah, and you would,
		
00:43:14 --> 00:43:17
			you would dare question it. I know
somebody. He would say, a kid
		
00:43:18 --> 00:43:21
			say, I'm going to do that. They're
not going to do that. They don't
		
00:43:21 --> 00:43:24
			care for hierarchy. Be Yeah, I
actually remember
		
00:43:25 --> 00:43:30
			a lot of elders, grandparents had
never, had only heard there's
		
00:43:30 --> 00:43:33
			something called ridda. They never
seen a murtad his whole life.
		
00:43:33 --> 00:43:35
			Never seen a muta SubhanAllah.
Right
		
00:43:37 --> 00:43:41
			today because of Tiktok Akita
battles and
		
00:43:42 --> 00:43:47
			things like that. People are
introduced to a 30 I like to call
		
00:43:47 --> 00:43:49
			it Hambali instead
		
00:43:50 --> 00:43:55
			Ashari and matridi right away.
What are the foundations and the
		
00:43:55 --> 00:43:59
			sources of knowledge and
foundations of the madhhab of the
		
00:43:59 --> 00:44:00
			maturi di adida
		
00:44:02 --> 00:44:05
			Oh? You're asking the question.
Sorry, I thought you were going to
		
00:44:05 --> 00:44:08
			comment specifically the
maturities. Specifically maturity.
		
00:44:08 --> 00:44:11
			Yes, I would say first and
foremost, they are almost, of
		
00:44:11 --> 00:44:15
			course, identical to the ASHA Ara.
That's one thing. But generally
		
00:44:15 --> 00:44:18
			the main positions are going to be
the same, where the maturity is
		
00:44:18 --> 00:44:24
			perhaps most significantly, most
significantly differ from the
		
00:44:24 --> 00:44:29
			asharis is in the fact that they
believe that good and evil,
		
00:44:30 --> 00:44:36
			specifically knowledge of God, you
are legally obliged to believe in
		
00:44:36 --> 00:44:40
			before revelation. This is such an
important and huge and it's a
		
00:44:40 --> 00:44:44
			powerful masala. Why? Actually, I
mean, I could choose a number of
		
00:44:44 --> 00:44:46
			them. I taught a course on the
khilafia, between, between the
		
00:44:47 --> 00:44:50
			whole lot, but I choose this one.
Why? Look at the difference for
		
00:44:50 --> 00:44:54
			Imam Al Ghazali, who's in a Shari
if, if the Dawah does not reach
		
00:44:54 --> 00:44:58
			somebody, and I'm originally,
let's say, or somebody there the
		
00:44:58 --> 00:44:59
			rainforest, if it is.
		
00:45:00 --> 00:45:03
			Reach them. They are not mukha
love Mukalla, meaning legally
		
00:45:03 --> 00:45:07
			obliged, morally obliged, meaning
they won't be rewarded or punished
		
00:45:07 --> 00:45:10
			at the end of it, because there
was no Rasul that came to them.
		
00:45:10 --> 00:45:15
			However, for the matulidis,
because of a position, a coal, a
		
00:45:15 --> 00:45:18
			statement from Al Imam, Abu
Hanifa, Rahima Allah, which is
		
00:45:19 --> 00:45:23
			that, because this is so badihi,
meaning it's it's such a self
		
00:45:23 --> 00:45:29
			evident truth that your very akan
gives you tak leaf before
		
00:45:29 --> 00:45:34
			revelation, Kabal aburu. That's
such a big difference between the
		
00:45:34 --> 00:45:37
			two schools, because that sets the
tone for how the maturities are
		
00:45:37 --> 00:45:41
			going to look at akan, how they're
going to look at moral ontology,
		
00:45:41 --> 00:45:44
			how they're going to understand
that entire moral framework, it
		
00:45:44 --> 00:45:48
			will come from that like, for
example, even discussions of Wajid
		
00:45:48 --> 00:45:51
			can perhaps and far than Wajid in
fiqh, and also in fiqh, the
		
00:45:51 --> 00:45:54
			difference can fit into these
sorts of discussions of the role
		
00:45:54 --> 00:45:58
			of the Akan, the role of hekma for
the maturidis is is different,
		
00:45:59 --> 00:46:06
			and, I would say, more nuanced,
perhaps, than it is so I can for I
		
00:46:06 --> 00:46:09
			understand how you're saying that
by your intellect alone, you
		
00:46:09 --> 00:46:14
			should know you have one Creator,
but tech leave also involve,
		
00:46:14 --> 00:46:17
			involves me being threatened With
a punishment.
		
00:46:18 --> 00:46:25
			No, so Akil alone does not inform
me that if I don't do this right
		
00:46:25 --> 00:46:28
			thing, which is to say, Yeah, we
have a god and or a creator.
		
00:46:29 --> 00:46:34
			No, without that alone, AK alone
will not tell me that there's a
		
00:46:34 --> 00:46:39
			punishment if I don't do that. So
when you say, mukha Lev, are the
		
00:46:39 --> 00:46:40
			is it punishable?
		
00:46:43 --> 00:46:46
			Are you going to be punished when
you haven't even been informed
		
00:46:46 --> 00:46:47
			that there's a punishment for
this?
		
00:46:49 --> 00:46:53
			Exactly, and that is one of the
counter arguments. That's a great
		
00:46:53 --> 00:46:56
			argument, by the way. I wasn't
expecting to come, come and defend
		
00:46:56 --> 00:46:58
			the matter. You just come today.
That's fine.
		
00:46:59 --> 00:47:02
			It's a great it's a great point
say the that they're not told that
		
00:47:02 --> 00:47:06
			they're necessarily going to be
punished. However, in light of the
		
00:47:06 --> 00:47:10
			if you look at the story of
Abraham as well, which they use as
		
00:47:10 --> 00:47:13
			a delil, you have to understand
something. You don't know that
		
00:47:13 --> 00:47:16
			you're gonna be punished. But
they're saying, for example, you
		
00:47:16 --> 00:47:21
			know, badaha, that if I don't eat,
I'm going to starve. You don't
		
00:47:21 --> 00:47:25
			need to be told to know it
innately. So what tama to read you
		
00:47:25 --> 00:47:28
			the saying is that the Aachen is
such a tool when it comes to
		
00:47:28 --> 00:47:32
			malifatollah, that this is such an
Amar badihi, a self evident truth,
		
00:47:33 --> 00:47:36
			that it's, it's, it's apparent,
it's self evident, that you have
		
00:47:36 --> 00:47:38
			to do it and you will be punished
accordingly. Now, however, can I
		
00:47:38 --> 00:47:40
			just say something just on the
counter? You have
		
00:47:42 --> 00:47:45
			to understand something for the
maturities. Look at their line of
		
00:47:45 --> 00:47:49
			reasoning here. Their line of
reasoning is, you need a messenger
		
00:47:49 --> 00:47:51
			to come and tell you, right? So
let me counter this back. Let me
		
00:47:51 --> 00:47:54
			push back. You need a message to
come and tell you. How do you know
		
00:47:54 --> 00:47:55
			the messenger is true
		
00:47:57 --> 00:48:00
			with the messenger is true with
proofs, the greatest proof being a
		
00:48:00 --> 00:48:05
			mahaja, correct? So they will say,
they say, What is a majesah? They
		
00:48:05 --> 00:48:07
			say, fayal Allah. It's the act of
God.
		
00:48:08 --> 00:48:12
			Is the mama meaning and Allah,
meaning, it's the act of Allah. So
		
00:48:12 --> 00:48:16
			you have to, in order for you to
get to the Rasul, to even take him
		
00:48:16 --> 00:48:21
			seriously as a proof, you have to
already accept as an Allah that
		
00:48:21 --> 00:48:25
			can break the habit of nature. So
for for what the maturities are
		
00:48:25 --> 00:48:29
			saying is that if you do not
accept God before that, you've got
		
00:48:29 --> 00:48:31
			nowhere. Otherwise you have a
doubt you're using the messenger
		
00:48:31 --> 00:48:34
			to establish the message and the
message to establish the
		
00:48:34 --> 00:48:38
			messenger. This is called a door.
It's a vicious cycle. So they said
		
00:48:38 --> 00:48:42
			you have to break Imam Al Ghazali,
being the genius that he is in the
		
00:48:42 --> 00:48:45
			South. Obviously, he gives an
argument which the maternity
		
00:48:45 --> 00:48:47
			naturally accept. But he says, No,
		
00:48:48 --> 00:48:52
			the taqif leaf comes. It's enough
for there to be a Darya. We call
		
00:48:52 --> 00:48:55
			the Darya, and I don't want to
make this into a Kalam thing. But
		
00:48:55 --> 00:49:00
			he says, if somebody was to run
out of a house say there's a snake
		
00:49:00 --> 00:49:03
			in the house. He said that that
would be sufficient for you to
		
00:49:03 --> 00:49:09
			have to wajo, correct. So he says,
If a messenger, no, go ahead. If a
		
00:49:09 --> 00:49:12
			messenger was to say, if a
messenger was to say, ilahokum,
		
00:49:12 --> 00:49:16
			ilahat, right, your Lord is one
Lord, and he's a Bashir and
		
00:49:16 --> 00:49:20
			another, he's the he gives you the
god tidings of the reward, and
		
00:49:20 --> 00:49:23
			he's a warner against the
punishment. If he does that, he
		
00:49:23 --> 00:49:27
			says, even though it might not be
enough to give you taklief, but
		
00:49:27 --> 00:49:31
			it's a Darya that forces you to
have tawaju. Once you are able to
		
00:49:31 --> 00:49:34
			have tawaju, the focus towards it,
this is enough for tak so
		
00:49:34 --> 00:49:37
			therefore there's no doubt that's
how Ghazali tries to get out of
		
00:49:37 --> 00:49:40
			the door. However, that's not
sufficient for the matrilines,
		
00:49:40 --> 00:49:42
			because they say, Yeah, somebody
could take a Christian could take
		
00:49:42 --> 00:49:44
			your attention that way. You know,
somebody else could take your
		
00:49:44 --> 00:49:47
			attention that way. What do you
know with absolute certainty in
		
00:49:47 --> 00:49:51
			LA, because that Allah exists. So
again, this is why they never
		
00:49:51 --> 00:49:54
			fixed this problem, did they? But
this is really where the debate is
		
00:49:54 --> 00:49:59
			coming from. Very good, very good.
Well, what would you say is the
		
00:49:59 --> 00:49:59
			purpose that the Met?
		
00:50:00 --> 00:50:04
			School, which we can also ask for
a school came into existence. In
		
00:50:04 --> 00:50:08
			other words, why does Calam exist
in the first place? A very simple
		
00:50:08 --> 00:50:13
			question. Why would I need I am
and madhhab in aqidah? If I have
		
00:50:13 --> 00:50:16
			the Hadith of the Prophet, I have
the Quran and the verses of the
		
00:50:16 --> 00:50:19
			and the sayings of the Salaf right
there, why would do I need more
		
00:50:19 --> 00:50:28
			people to talk about Abu Asmaa?
Say the you know, ALA, Rasi waini,
		
00:50:28 --> 00:50:31
			the asul of din is the Quran and
Sunnah. Of course, it's the Quran
		
00:50:31 --> 00:50:35
			and Sunnah always. But it's the
same reason why you say Kullu,
		
00:50:35 --> 00:50:38
			Fay, marfua. It's the same reason
why you have grammar. It's the
		
00:50:38 --> 00:50:42
			same reason why, like, why are you
studying sarfana Like a grammar,
		
00:50:42 --> 00:50:45
			because you need to get to the
Quran and sun and understand it
		
00:50:45 --> 00:50:49
			properly. Likewise, had there not
been a reason? Had there not been
		
00:50:49 --> 00:50:54
			firaq batilla, meaning you used
the words earlier, had you not had
		
00:50:55 --> 00:51:00
			misguided sects with their
problematic beliefs, you would
		
00:51:00 --> 00:51:02
			have no need for Kalam, of course.
Why would you, you know? Why would
		
00:51:02 --> 00:51:07
			you Kalam came about, and Kalam is
nothing. It's just theology. It's
		
00:51:07 --> 00:51:10
			just studying Muslim ahqidah. And
it gets philosophical, because the
		
00:51:10 --> 00:51:13
			questions became philosophical
now, and I'll tell you what I say
		
00:51:13 --> 00:51:16
			to people sometimes, when they get
upset about this, I say, Look, if
		
00:51:16 --> 00:51:19
			somebody was to come to you like
you're, God forbid, your family
		
00:51:19 --> 00:51:22
			member, and even if you can't
answer, you're going to try your
		
00:51:22 --> 00:51:25
			best in whatever way you can to
try and help them. Even if you
		
00:51:25 --> 00:51:28
			don't have the answers, you may
have to just submit and say, I
		
00:51:28 --> 00:51:30
			don't know the answer, but you're
going to at least think about it
		
00:51:30 --> 00:51:37
			and stop where you are with Kalam
Ali man Abu Ashari was from a
		
00:51:37 --> 00:51:41
			misguided sect himself. He was a
Martha's Ali. He was raised by Abu
		
00:51:41 --> 00:51:46
			Ali Al jabai to take the seat of
Iraqi. He falls into doubt, as
		
00:51:46 --> 00:51:49
			famously narrated that he sees the
Prophet in his dream, Ali saram,
		
00:51:50 --> 00:51:54
			when he's in deep, deep depression
himself. And the Prophet says to
		
00:51:54 --> 00:51:56
			him, what's wrong? And he says, Ya
Rasulullah, you know what the
		
00:51:56 --> 00:51:59
			issue is. And the prophet is
something in the dream. It says
		
00:51:59 --> 00:52:02
			that he holds up the Quran and
Sunnah. And he says, this is your
		
00:52:02 --> 00:52:06
			your scales, whatever what
conforms you accept, whatever
		
00:52:06 --> 00:52:10
			corresponds you accept, whatever
doesn't you reject. Then he goes
		
00:52:10 --> 00:52:14
			flip to the other side of being
ah. Writes as Al ibana, some
		
00:52:14 --> 00:52:17
			people are going to probably
comment not so nicely about that,
		
00:52:17 --> 00:52:21
			but that's the Taqi from Sheik
sale and many other scholars that
		
00:52:21 --> 00:52:25
			I had from them directly. In any
case, when he realizes that this,
		
00:52:26 --> 00:52:29
			the Martha are winning, people
don't know how strong the martyz
		
00:52:29 --> 00:52:34
			were. The Martha's Allah took this
the Abbasid seat. They they were
		
00:52:34 --> 00:52:37
			literally converting mosques that
had on top of the door saying
		
00:52:37 --> 00:52:42
			Kalam, aluk, SubhanAllah. So what
people don't understand is that it
		
00:52:42 --> 00:52:46
			was a huge problem in that age.
And so Allah sent these righteous
		
00:52:46 --> 00:52:49
			alamah that defended the Quran and
Salah, the akade of the Muslims,
		
00:52:50 --> 00:52:54
			using arguments that a Muslim just
like nothing but a fact, what you
		
00:52:54 --> 00:52:57
			this whole project? What's
happening here? It's so important,
		
00:52:57 --> 00:53:01
			which is to speak in a language
that is relevant. Yeah, that's all
		
00:53:01 --> 00:53:03
			Kalam is nothing more, nothing
else. Is there good Kalam? Yes. Is
		
00:53:03 --> 00:53:06
			there bad kam? Yes, of course,
there's bad Kalam. The kalam of
		
00:53:06 --> 00:53:10
			the mahatasana is bad, but the
theology that defends the Quran
		
00:53:10 --> 00:53:12
			and Sunnah is nothing but good.
Can I say one last thing, please,
		
00:53:12 --> 00:53:15
			if you don't mind, this is this
may seem like a digression, but
		
00:53:15 --> 00:53:18
			it's not. If somebody is listening
to me now saying
		
00:53:19 --> 00:53:22
			astak for Allah, why do you
something as somebody that
		
00:53:22 --> 00:53:26
			accidentally fell into Kalam, I'm
not great at it, but it's
		
00:53:26 --> 00:53:30
			something that I, you know, I try
at only to help your akhira,
		
00:53:31 --> 00:53:35
			but if you asked me, and you asked
most of the people that are around
		
00:53:35 --> 00:53:38
			me, that are younger, some of the
younger students, I always tell
		
00:53:38 --> 00:53:40
			them, If I could go back, I would
do Hadi,
		
00:53:41 --> 00:53:45
			right? But the only reason for the
tahasin Kalam, or the attempt at
		
00:53:45 --> 00:53:49
			least, is because it's important.
That's it. There's no other
		
00:53:49 --> 00:53:54
			reason. There's no enjoyment in
it. I remember my mother says the
		
00:53:54 --> 00:53:58
			IK Madras in Istanbul from which I
graduated, right? And I it was
		
00:53:58 --> 00:54:03
			Ramadan two years ago. My final
year, and I remember we were
		
00:54:03 --> 00:54:07
			fasting, and we had done a whole
day of Kalamata, and I was
		
00:54:07 --> 00:54:11
			destroyed. We used what battered
in English, in British English.
		
00:54:12 --> 00:54:15
			I was completely exhausted. I was
exhausted. And I remember thinking
		
00:54:15 --> 00:54:18
			to myself, I have two hours until,
Iftar two and a half hours, no,
		
00:54:18 --> 00:54:21
			maybe three hours. So I had a
whole plan. I'm going to get home,
		
00:54:22 --> 00:54:25
			I'm going to rest for a bit, and
then I'm going to have my startup.
		
00:54:25 --> 00:54:28
			And I was really, really not in a
good place, and I were walking out
		
00:54:28 --> 00:54:31
			of the blue mosque area with with
my friends, with me. They said,
		
00:54:31 --> 00:54:35
			Oh, do you want? Are you going to
come to the dance of Hadith? And I
		
00:54:35 --> 00:54:40
			felt so ashamed to say no, right?
That somebody says, Do you want to
		
00:54:40 --> 00:54:43
			come to the DAS of Hadith and you
say, no, like, how can I say those
		
00:54:43 --> 00:54:46
			two things together? So we have
this word in Urdu where we use the
		
00:54:46 --> 00:54:50
			word beharat, right, which means
that you have no Hera, right? You
		
00:54:50 --> 00:54:54
			have no chivalry. Yeah, You're
shameless. So I said, Of course, I
		
00:54:54 --> 00:54:57
			didn't even know what the Hadith
was, what buki was. So we went
		
00:54:57 --> 00:54:59
			into the Darwin Hadith on the way,
and it was.
		
00:55:00 --> 00:55:04
			Hijazi. Shaykh was jazi who was
teaching the MATA Malik, Imam
		
00:55:04 --> 00:55:06
			Muhammad shahibali.
		
00:55:07 --> 00:55:12
			And he was teaching in the in the
madrasa, I didn't even have enough
		
00:55:12 --> 00:55:15
			place to sit beyond the Shah
position, so I'm sat, and I
		
00:55:16 --> 00:55:19
			thought, I'm going to get
destroyed here. It was packed.
		
00:55:19 --> 00:55:23
			They were sat around the Shaykh.
Wallahi. Wallahi, he read for two
		
00:55:23 --> 00:55:28
			hours straight, SubhanAllah. I
didn't feel tired, I didn't feel
		
00:55:28 --> 00:55:33
			uncomfortable. I left. I felt like
it was fresh morning. I had the
		
00:55:34 --> 00:55:35
			whole day ahead of
		
00:55:36 --> 00:55:41
			me, SubhanAllah. And so nobody
should get this misunderstood,
		
00:55:41 --> 00:55:44
			that somehow people that talk
about Kalam or the Ashli or
		
00:55:44 --> 00:55:48
			something and ease of the Prophet
is our spiritual bread and butter,
		
00:55:48 --> 00:55:53
			SubhanAllah. He's whatever we're
doing. It's like salah. It's like
		
00:55:53 --> 00:55:57
			when people pick up weapons to
defend the borders of Islam. Think
		
00:55:57 --> 00:56:00
			of Kalam in that way. Type
continue. First, the story of Imam
		
00:56:00 --> 00:56:02
			Al Shari. He wrote the ibana. Then
what
		
00:56:03 --> 00:56:08
			So Imam the from what we know from
Imam Al Ashari is that he first
		
00:56:08 --> 00:56:12
			became Afari, and he wrote Kitab
al ibana, and he was there for a
		
00:56:12 --> 00:56:17
			while, but as remember, isn't
going away. So he wants to defend
		
00:56:17 --> 00:56:22
			the core akkaid of the Muslims,
but using their terms, using their
		
00:56:22 --> 00:56:26
			language, hence why he began to do
so. And it was actually not him.
		
00:56:26 --> 00:56:29
			He did not codify the ashali
school, by the way, he didn't
		
00:56:29 --> 00:56:31
			build it. He was just reasoning,
		
00:56:32 --> 00:56:35
			using their tools to do so. This
is before
		
00:56:36 --> 00:56:40
			huge movements in Kalam. It was
actually his grand students, two
		
00:56:40 --> 00:56:43
			of which most famously so Ibn
Farrukh, of course, is from his
		
00:56:43 --> 00:56:46
			students, but from his grand
students, the likes of Alima Al
		
00:56:46 --> 00:56:51
			bakilani and the likes of Al
Baghdadi. These two are the ones
		
00:56:51 --> 00:56:54
			that actually codify into a
school. And then from their
		
00:56:54 --> 00:56:58
			students are the likes of Al
Jawani, who really is a master of
		
00:56:58 --> 00:57:01
			the tradition, builds it out
beautifully. And then Ghazali is a
		
00:57:01 --> 00:57:05
			student. By the time you come to
Ghazali, Ashley ism is at its peak
		
00:57:05 --> 00:57:09
			in terms of the Classical Period.
This is what we call the classical
		
00:57:09 --> 00:57:12
			period of ashaliism, not the early
period, but the classical period.
		
00:57:12 --> 00:57:15
			This is where it's at. It's apex,
pure theology, very little
		
00:57:15 --> 00:57:19
			philosophy. But it's only after al
Ghazali, in the time of a Razi,
		
00:57:19 --> 00:57:22
			that a Razi. Now the mafla are
dead.
		
00:57:23 --> 00:57:27
			Lahazali has dealt with Ibn Sina
and the likes of the Hakama, the
		
00:57:27 --> 00:57:32
			philosophers. And now a Razi is
coming into his own. So he is what
		
00:57:32 --> 00:57:36
			we call post classical ashaliism,
where he opens the door to a wider
		
00:57:36 --> 00:57:39
			ARRA of arguments. And the
tradition continues on this way.
		
00:57:39 --> 00:57:42
			And there's a couple of podcasts
that I did with Caravaggio
		
00:57:42 --> 00:57:44
			Institute on this that somebody
could look after one on the entire
		
00:57:44 --> 00:57:48
			development of these schools. But
Imam Ashari, what I'm trying to
		
00:57:48 --> 00:57:52
			say is he did not codify school,
but he did argue and reason in a
		
00:57:52 --> 00:57:55
			certain way that his students and
grand students then developed into
		
00:57:55 --> 00:57:58
			an actual school, like a method.
Basically, the founder speaks, he
		
00:57:58 --> 00:58:02
			does his work, and the and the
students take the example and and
		
00:58:02 --> 00:58:06
			fortify it, and build it out and
define what he left missing, etc.
		
00:58:07 --> 00:58:12
			So you're saying that he started
as a motazili, then he swung the
		
00:58:12 --> 00:58:16
			opposite way, left off all such
argumentation, and just studied
		
00:58:16 --> 00:58:22
			Hadith and Athar. Then what caused
him to come seemingly back to
		
00:58:22 --> 00:58:29
			utilizing or using Hadith as and
nonetheless still arguing against
		
00:58:30 --> 00:58:31
			whoever he was arguing against,
		
00:58:33 --> 00:58:36
			for the same reason that I think
we do today. My point is here is
		
00:58:36 --> 00:58:40
			that it wasn't like he didn't
study Hadith or didn't know what
		
00:58:40 --> 00:58:44
			the position of the and when I say
Afari, they won't call as but what
		
00:58:44 --> 00:58:49
			the mahabhasarath was in aqidah,
generally speaking, right? And so
		
00:58:49 --> 00:58:52
			when he writes Kitab and ibana,
according to the Taktik of many
		
00:58:52 --> 00:58:56
			scholars, he's just outlined the
basic doctrine of Sunni aqidah,
		
00:58:56 --> 00:58:59
			yeah, what we all believe, what we
all believe, generally speaking,
		
00:58:59 --> 00:59:05
			with some wording that does look
like it is non ashy, and they can
		
00:59:05 --> 00:59:08
			be Tawheed or whatever made for
that. But let's say we accept it.
		
00:59:08 --> 00:59:12
			Let's say we accept it. But Imam
ashali is a man on a journey. You
		
00:59:12 --> 00:59:14
			know what? People have to
understand. He's a man on a
		
00:59:14 --> 00:59:17
			journey. Oh, yeah, but people have
to understand, you know, it's
		
00:59:17 --> 00:59:21
			like, sometimes, like one of my
favorite people, and I'm sure for
		
00:59:21 --> 00:59:25
			most people, it's someone like
Malcolm X. These were people that
		
00:59:25 --> 00:59:28
			weren't phased by things, or
people they were always on a
		
00:59:28 --> 00:59:31
			journey. If they found the truth,
they went in that way. So I think
		
00:59:31 --> 00:59:35
			what people have to understand
what Imam Asha is that he was on a
		
00:59:35 --> 00:59:39
			journey. He was he rejects all of
that becomes very basic in his
		
00:59:39 --> 00:59:43
			Akida in terms of what it means.
And then he begins defending that
		
00:59:43 --> 00:59:48
			Akida, using the arguments of the
meaning, using their their style
		
00:59:48 --> 00:59:52
			of reasoning, the tools of
reasoning. That's what when
		
00:59:53 --> 00:59:56
			the four Imams famously condemn
Calam,
		
00:59:57 --> 00:59:59
			how do you answer somebody who
says, How could you.
		
01:00:00 --> 01:00:04
			Be a Hanafi Rama here, only man
condemned. What do you say about
		
01:00:04 --> 01:00:09
			that? The same way they condemn
bida? Same thing, same thing. This
		
01:00:09 --> 01:00:13
			taksimat of bida that we all
accept. The one second thing is
		
01:00:13 --> 01:00:18
			that I, I am irrelevant. What's
relevant are the scholars of the
		
01:00:18 --> 01:00:22
			past. And so if, if I am a
shafari, for example, then I am
		
01:00:22 --> 01:00:27
			constantly looking to Alawi. I'm
constantly looking to Ibn Hajar. I
		
01:00:27 --> 01:00:31
			am constantly looking now, they
were not mutika Leon, but they
		
01:00:31 --> 01:00:35
			were also, they were broadly
Ashari. So they were definitely
		
01:00:35 --> 01:00:38
			Ashari. And you just have to read
their works for that. And even I
		
01:00:38 --> 01:00:40
			think our brethren from a
Salafiyyah are recognizing that
		
01:00:40 --> 01:00:44
			today, you know. And so there's
two schools amongst the Salafis.
		
01:00:44 --> 01:00:47
			Now, one school just makes that
feel of them also, and they are
		
01:00:47 --> 01:00:50
			despicable creatures, and May
Allah guide them. How do you make
		
01:00:50 --> 01:00:53
			fear of the likes of Anna Ibu
Hajar? And then you have the other
		
01:00:53 --> 01:00:57
			school, which says, Oh, the master
of talaqi, which is that they were
		
01:00:57 --> 01:01:02
			actually Atari, but they dipped
and fell into into asherism, which
		
01:01:03 --> 01:01:08
			is strange to me. But if anybody
has ever read Nusa to another fit
		
01:01:08 --> 01:01:11
			adich al fiqh, his entire
epistemology is actually, yeah,
		
01:01:11 --> 01:01:14
			when he's speaking about IQ to
Saab and daruli and all of his
		
01:01:14 --> 01:01:18
			discussion literally just came,
it's like he came from the Shah of
		
01:01:18 --> 01:01:21
			taftazami. So please don't, don't,
don't give me that there are, if
		
01:01:21 --> 01:01:24
			your epistemology is of a madhhab,
you are of that Mother, if you're
		
01:01:24 --> 01:01:28
			a Sula of a Madhab, no. And they
did, they ever contradict a Sharia
		
01:01:28 --> 01:01:33
			in any of their works, no, in
nothing. So, so I'm irrelevant.
		
01:01:33 --> 01:01:36
			What did nawawi say? He knows
better? What a Shaffer even? Yeah,
		
01:01:37 --> 01:01:41
			and he knows better. And it must
be that they were criticizing the
		
01:01:41 --> 01:01:45
			kalam that existed at their time,
which was matazili Kalam. Exactly
		
01:01:47 --> 01:01:50
			It could be. You could have an
ashali today that delves into some
		
01:01:50 --> 01:01:53
			type of falsifah that's
contradictory. That you could say
		
01:01:53 --> 01:01:58
			is wrong, but you're right the
kalam of the early period. There's
		
01:01:58 --> 01:02:01
			a great book actually about this.
If I remember the title, I can, I
		
01:02:01 --> 01:02:07
			can maybe put it into this comment
section afterwards, where what the
		
01:02:07 --> 01:02:11
			Salaf meant that they, when they
did them of Kalam. It was the
		
01:02:11 --> 01:02:14
			mother Moon Kalam that we're
speaking about. Was the kalam of
		
01:02:14 --> 01:02:18
			the MAR it was not the kalam that
later built, that was built by
		
01:02:18 --> 01:02:22
			dash. So terms, they these term.
These terminologies may mean one
		
01:02:22 --> 01:02:25
			thing in the previous earlier
generations than the later
		
01:02:25 --> 01:02:28
			generations. So in the early
generations, when they say Kalem,
		
01:02:28 --> 01:02:32
			they're meaning more tazula. And
it's not because of the nature of
		
01:02:32 --> 01:02:37
			responding to shabu hat or
doubtful matters and formulating
		
01:02:37 --> 01:02:42
			defenses of the faith and trying
to answer, seemingly contradictory
		
01:02:43 --> 01:02:48
			evidences, it's that they did it
wrong, and in the process of doing
		
01:02:48 --> 01:02:52
			so, ended up outside of Islam. So
I'll tell you what, there was a
		
01:02:52 --> 01:02:56
			people here in our time, just 10
years ago, maybe they were against
		
01:02:56 --> 01:02:56
			dawah,
		
01:02:58 --> 01:03:03
			and they would go off on the
duats. Now, why they just would
		
01:03:03 --> 01:03:06
			say the word this Dao was a
disaster. Don't ever get involved
		
01:03:06 --> 01:03:10
			in Dao. The reason was, is that at
that time, there were these
		
01:03:10 --> 01:03:15
			traveling dua the State Department
was funding some of them, and they
		
01:03:15 --> 01:03:17
			would end up in mixed gatherings,
		
01:03:19 --> 01:03:24
			talking a nice talk, with a little
bit of Islam in it. And there were
		
01:03:24 --> 01:03:27
			all sorts of funny business
happening between men and women,
		
01:03:27 --> 01:03:28
			including what our marriages
		
01:03:29 --> 01:03:35
			and secret, double, triple
marriages in secret, and all sorts
		
01:03:35 --> 01:03:38
			of just being on Instagram and
taking or whatever existed at the
		
01:03:38 --> 01:03:43
			time that to them was Dawa, right?
We're not talking about scholars,
		
01:03:43 --> 01:03:46
			we're talking about regular
people. They were so there was
		
01:03:46 --> 01:03:49
			like they were talking about,
don't ever get involved in Dawa.
		
01:03:49 --> 01:03:54
			What they meant was that specific
Dawa scene. So when things are
		
01:03:54 --> 01:03:59
			just starting up, the terminology
is not fixed, and it definitely
		
01:03:59 --> 01:04:03
			almost always is not what they
talk what is meant by that same
		
01:04:03 --> 01:04:07
			same term centuries later, after
everyone's looked at the whole
		
01:04:07 --> 01:04:11
			history, looked at the subject
matter multiple times, and defined
		
01:04:11 --> 01:04:14
			the terms. So that's why, when you
look at the early ones and they
		
01:04:14 --> 01:04:19
			say something, it doesn't always
mean what is meant in later times.
		
01:04:19 --> 01:04:22
			And that's an important
distinction. Yeah, absolutely, I
		
01:04:22 --> 01:04:25
			totally agree with you, because
it's the lock changes as well,
		
01:04:25 --> 01:04:30
			like the technical term change.
Tell me about your course. And do
		
01:04:30 --> 01:04:32
			you have a poster or website that
I could look at? What your
		
01:04:32 --> 01:04:36
			courses? Yeah, who wants to take
listen to this.
		
01:04:38 --> 01:04:44
			Forgive me, I mean this, this.
This is somebody can go to
		
01:04:44 --> 01:04:47
			openmadarasa.com openmadarasa.com
		
01:04:48 --> 01:04:51
			and whatever courses currently we
have, and we will have, they're
		
01:04:51 --> 01:04:54
			all on there. The course,
specifically that I was excited
		
01:04:54 --> 01:04:57
			about, that I talked to you about,
is this one that started in
		
01:04:57 --> 01:04:59
			September for.
		
01:05:00 --> 01:05:03
			Teenagers only because I want to
get them started off on the right
		
01:05:03 --> 01:05:06
			foot. Now, somebody made me sat
there. Can I say, well, something
		
01:05:06 --> 01:05:08
			else as well? By the way, yes,
please do. Somebody made me say.
		
01:05:08 --> 01:05:10
			Somebody may be saying, Oh, is
this like an Ashari course? No,
		
01:05:10 --> 01:05:14
			it's not an Ashari course. It's an
Islamic Studies course. And I'm
		
01:05:14 --> 01:05:19
			not interested in indoctrinating
people into some kind of sect.
		
01:05:19 --> 01:05:23
			That's what we're talking about
here. But I believe that Islam is
		
01:05:23 --> 01:05:28
			a holistic tradition and something
that perhaps we can just for a few
		
01:05:28 --> 01:05:31
			minutes. I would love to hear your
thoughts on and I don't want to
		
01:05:31 --> 01:05:34
			take up too much, too much more
time, but one of the things that I
		
01:05:34 --> 01:05:37
			think is important with a course
like this, the confident Muslim
		
01:05:37 --> 01:05:40
			diploma, is that there needs to be
a community for these young
		
01:05:40 --> 01:05:42
			people. They need to understand
rational proofs from the existing
		
01:05:42 --> 01:05:45
			the existence of God. They need to
understand why they believe in the
		
01:05:45 --> 01:05:48
			Prophet. They need to be given
love of the Prophet as much as
		
01:05:48 --> 01:05:50
			possible. That's a gift from God,
but they need to at least be shown
		
01:05:50 --> 01:05:53
			him. They need to understand what
it means to purify your heart.
		
01:05:54 --> 01:05:56
			They have to understand that
there's a difference between
		
01:05:56 --> 01:05:59
			between self respect and
arrogance. They need to understand
		
01:05:59 --> 01:06:03
			these basic things I want to give.
I want to provide that space for
		
01:06:03 --> 01:06:07
			them. So that is really dear to
me. That's like a vision. But we
		
01:06:07 --> 01:06:11
			do have lots of adult courses.
Currently, I'm teaching level two.
		
01:06:11 --> 01:06:15
			Matawidi Kalam, there's some
Arabic using the Ottoman text.
		
01:06:15 --> 01:06:18
			We're trying our best to make dua
for us. That's the most important
		
01:06:18 --> 01:06:22
			thing, you know. Make dua for us.
Inshallah, Tara, and we asked you
		
01:06:22 --> 01:06:25
			as well, Sheik, to make dua.
Inshallah, Tala, now, Sheik,
		
01:06:25 --> 01:06:29
			you've been asking them, Can I Can
I ask a question? Yeah, which is
		
01:06:29 --> 01:06:35
			okay. So now let's say we open
Madhura sah, trying to create some
		
01:06:35 --> 01:06:38
			youngsters that will grow up with
the Manhaj that we were sort of
		
01:06:38 --> 01:06:41
			given, the one that managed that
you were talking about earlier.
		
01:06:41 --> 01:06:45
			But Mana ajamin tradition,
manhajamin, how you simple things
		
01:06:45 --> 01:06:45
			from
		
01:06:46 --> 01:06:49
			there's a sort of hierarchy, you
know, and that you understand,
		
01:06:49 --> 01:06:52
			that you respect your elders, your
parents, your teachers, you
		
01:06:52 --> 01:06:55
			respect the seller, the people
come back before you respect our
		
01:06:55 --> 01:06:56
			tradition.
		
01:06:58 --> 01:07:00
			When you're looking today at
social media, for example, and
		
01:07:00 --> 01:07:04
			there's a lot of influences and
people that are they're unhinged.
		
01:07:04 --> 01:07:07
			Let's just be frank. I mean,
that's the best time I can use the
		
01:07:07 --> 01:07:12
			unhinged. Somebody said, somebody
said to me recently,
		
01:07:13 --> 01:07:19
			so somebody said to me, somebody
said to me that, why is it that
		
01:07:19 --> 01:07:22
			you'll have sort of young, young
Duat, let's say, or some people,
		
01:07:22 --> 01:07:25
			and they've got millions of
followers, some people, right? And
		
01:07:25 --> 01:07:28
			you've got your Sunni, ulama,
Sunni scholars that have studied
		
01:07:28 --> 01:07:33
			in madrasahs in Egypt and Yemen or
in Istanbul or in even in England,
		
01:07:33 --> 01:07:36
			or whatever it may be, right? But
they don't have that sort of
		
01:07:36 --> 01:07:43
			following. So, Allah, right, so
what's going on? My answer to this
		
01:07:43 --> 01:07:46
			was, and I can't wait to hear what
you're going to say. My answer
		
01:07:46 --> 01:07:51
			was, sensationalism is not part of
the Manhaj. That sensationalism,
		
01:07:51 --> 01:07:54
			which is click bait, is not part
of the Manhattan if it was part of
		
01:07:54 --> 01:08:00
			the Manhaj, then you would see the
Mizan the scales balanced. But
		
01:08:00 --> 01:08:05
			what would sunny or Lama that have
to show face to them? Sunni or
		
01:08:05 --> 01:08:09
			Lama that have communities, they
they would never do anything that
		
01:08:09 --> 01:08:13
			will ever contradict that or or in
any way. You know, no, so they're
		
01:08:15 --> 01:08:18
			not going to get the clickbait,
naturally. That's one of the
		
01:08:18 --> 01:08:22
			reasons. How do you one? I love to
hear your comments on that. Number
		
01:08:22 --> 01:08:25
			two, well, how do we because you
see what's happening now, no one
		
01:08:25 --> 01:08:28
			cares what the truth is. They they
just want to go for it. How do you
		
01:08:28 --> 01:08:31
			navigate that we are saying to
this young, 1819, year old having
		
01:08:31 --> 01:08:35
			a please stop posting sectarianism
on Twitter and come and study
		
01:08:35 --> 01:08:38
			properly. Fill in all the gaps of
your knowledge and then move
		
01:08:38 --> 01:08:41
			along. What do you do you do with
these two
		
01:08:42 --> 01:08:44
			things? I've noticed that
		
01:08:45 --> 01:08:46
			very few interactions
		
01:08:48 --> 01:08:53
			will out beneficial. Fruitful
interactions will outweigh tons of
		
01:08:53 --> 01:08:58
			social media posts and our method,
our men had, as you said, we have
		
01:08:58 --> 01:09:00
			communities to show up to
		
01:09:01 --> 01:09:06
			we have respectable people to live
with who rely upon us, who trust
		
01:09:06 --> 01:09:10
			us with their kids, in some cases,
when they send their kids to study
		
01:09:10 --> 01:09:16
			with us, acting like a clown and a
buffoon is not something that's in
		
01:09:16 --> 01:09:21
			our wheelhouse. It's not something
that we can do. We have people who
		
01:09:22 --> 01:09:24
			she who are also,
		
01:09:26 --> 01:09:29
			in some sense, cheering us on,
also, in other sense, they we have
		
01:09:29 --> 01:09:32
			to show face in front of them. We
have to behave in front of them.
		
01:09:33 --> 01:09:37
			We got to be behaved. We have,
they have communities of in you
		
01:09:37 --> 01:09:41
			have to not act like someone who's
one of these narcissists seeking
		
01:09:41 --> 01:09:49
			attention, acting like a buffoon
or a clown or controversial or,
		
01:09:49 --> 01:09:53
			you know, gas, throwing gas on
issues that really don't that
		
01:09:53 --> 01:09:58
			shouldn't be brought up in front
of everybody, but so for that
		
01:09:58 --> 01:09:59
			reason, we can't play that game.
		
01:10:00 --> 01:10:03
			But that game is very weak.
		
01:10:04 --> 01:10:12
			The influence dies real fast and
and the impact is very soft.
		
01:10:13 --> 01:10:16
			So the impact is positive in
getting your attention, but does
		
01:10:16 --> 01:10:19
			it convert your attention to
conviction?
		
01:10:20 --> 01:10:24
			Only actual studying can do that.
So
		
01:10:25 --> 01:10:32
			it's not totally empty of impact,
but if its impact is misguided, I
		
01:10:32 --> 01:10:35
			don't worry so much anymore,
because I have actually, literally
		
01:10:35 --> 01:10:41
			have seen Shabab go three and four
years in that world of just, you
		
01:10:41 --> 01:10:45
			know, these little 10 second clips
and maybe a whole video. But as
		
01:10:45 --> 01:10:47
			soon as you meet one person
		
01:10:48 --> 01:10:52
			of a who can correct this, it's
corrected for that reason. I don't
		
01:10:52 --> 01:10:58
			worry so much about these, these,
these huge accounts. And on top of
		
01:10:58 --> 01:11:01
			that, by the way, they're not even
authentic. It's purchased. Nothing
		
01:11:01 --> 01:11:05
			was organic anymore. Marketing
people tell me nothing's organic.
		
01:11:05 --> 01:11:08
			It's purchased. This stuff is
purchased, right? And if you
		
01:11:08 --> 01:11:11
			actually look at a lot of the
followers of a lot of things, a
		
01:11:11 --> 01:11:15
			lot of it is purchased. And it's
just nameless accounts and naked
		
01:11:15 --> 01:11:17
			women and all these things. And
there's like, why would these
		
01:11:17 --> 01:11:23
			people follow? You know, akita.com
or whatever the account is, right?
		
01:11:23 --> 01:11:28
			It's not, it's fake, right? It's
formed. But in any event, I do
		
01:11:28 --> 01:11:31
			recognize there is benefit. They
are drawing attention.
		
01:11:32 --> 01:11:35
			Are you converting attention to
conviction over the long run? And
		
01:11:35 --> 01:11:39
			I think that nothing is going to
solve that except actual humans
		
01:11:39 --> 01:11:42
			that you deal with, and even if
you deal with humans over the long
		
01:11:42 --> 01:11:45
			run, online, virtually, because
not everyone has a community. A
		
01:11:45 --> 01:11:48
			lot of people who love the dean,
they don't have a community, but
		
01:11:48 --> 01:11:50
			they can't have an online
community. They can't have a
		
01:11:50 --> 01:11:53
			virtual community. Even the
virtual community will fix you
		
01:11:54 --> 01:11:59
			over time, like a WhatsApp group,
a virtual community where you make
		
01:11:59 --> 01:12:02
			genuine friends, maybe meet once
or twice at omra or something, or
		
01:12:02 --> 01:12:05
			you visit them once or twice
physically, and even if you don't.
		
01:12:05 --> 01:12:08
			But virtual, a virtual community
led by scholars,
		
01:12:10 --> 01:12:14
			can fix a lot of those misguided
ideas that are being spread.
		
01:12:15 --> 01:12:17
			That's my reaction to those, and
my take on
		
01:12:18 --> 01:12:20
			accounts that are
		
01:12:21 --> 01:12:24
			misguided. I would say, in some
aspects, not all aspects,
		
01:12:24 --> 01:12:29
			misguided. The method in which
they do it may be we can't do it
		
01:12:30 --> 01:12:34
			if you're in respectable society,
but nonetheless, there is some
		
01:12:34 --> 01:12:38
			benefit. And whatever is not I
trust and I have certainty can be
		
01:12:38 --> 01:12:41
			fixed very easily with live
interactions?
		
01:12:42 --> 01:12:46
			Yeah, that's why I don't, I don't
think there's a need to compete in
		
01:12:46 --> 01:12:51
			that. And secondly, you want to
have a Dawa that's online, that's
		
01:12:51 --> 01:12:52
			not that can age
		
01:12:54 --> 01:12:59
			you. How long can you be a clown
online and and a,
		
01:13:00 --> 01:13:04
			you know, a rabble rouser. Can you
be 60 years old and a rabble
		
01:13:04 --> 01:13:07
			rouser, right? Like, how? Well,
maybe you can. I mean, Donald
		
01:13:07 --> 01:13:10
			Trump is like that, right? Guy's
like 80, and he still acts like
		
01:13:10 --> 01:13:11
			that. But
		
01:13:12 --> 01:13:16
			as a Muslim, how long are you
going to go with this, right?
		
01:13:16 --> 01:13:19
			Aren't your kids going to say,
Come on that that, like, cool it
		
01:13:19 --> 01:13:22
			off a little bit. Are you and your
wife going to be do these people
		
01:13:22 --> 01:13:25
			go to house? Invitations like, how
do you show up to dinner at your
		
01:13:25 --> 01:13:29
			friend's house? We're all couples
coming with their families, right?
		
01:13:29 --> 01:13:33
			How do you show up after acting
like a clown all day online
		
01:13:34 --> 01:13:37
			and being so controversial? How do
you have friends? How do you go to
		
01:13:37 --> 01:13:40
			eat? I wonder how these people
show up. But
		
01:13:41 --> 01:13:44
			the way that we should use social
media is a way that can last
		
01:13:44 --> 01:13:48
			forever, until you're 80, risk,
you know, putting up stuff that
		
01:13:48 --> 01:13:52
			benefits people without
compromising what we call murua.
		
01:13:55 --> 01:13:58
			Murua just like dignity and
things. That's how I think we
		
01:13:58 --> 01:14:00
			people should use social media.
		
01:14:01 --> 01:14:05
			You know, look at Habib. I'm gonna
use social media. A lot of you, a
		
01:14:05 --> 01:14:09
			lot of you use social media, and
they don't lose their dignity.
		
01:14:09 --> 01:14:11
			They could keep doing that till
they're 80. They're not trying to
		
01:14:11 --> 01:14:15
			chase anything. They're just
putting the fat out there,
		
01:14:16 --> 01:14:19
			you know, defended as the benefit,
yeah.
		
01:14:20 --> 01:14:23
			But how do you now with with a lot
of, let's say young people,
		
01:14:23 --> 01:14:26
			naturally, they look up to those
people. They want to be those
		
01:14:26 --> 01:14:29
			people. And they realize, well, if
I have a camera, I don't need to
		
01:14:29 --> 01:14:32
			go and do the 1015, 20 years of
study. Yeah, you know, what a
		
01:14:32 --> 01:14:36
			waste, what a waste of time that
is. I can just get that now, you
		
01:14:36 --> 01:14:39
			know. So all I need is a camera.
If I'm gifted in speech and I'm
		
01:14:39 --> 01:14:43
			articulate and I read a little
bit, you know, I can just go for
		
01:14:43 --> 01:14:45
			it, and I because there's no
checks and balances. If it was a
		
01:14:45 --> 01:14:47
			Muslim world, you know,
traditionally, there'd be
		
01:14:47 --> 01:14:50
			accountability, you know, if you
had a community, there'd be
		
01:14:50 --> 01:14:53
			accountability. There's no
accountability. So I'll tell you
		
01:14:53 --> 01:14:56
			that one big, one big problem.
I'll tell you what I would say to
		
01:14:56 --> 01:14:59
			such a person. And if you're on
Instagram, yeah, the Instagram
		
01:14:59 --> 01:14:59
			doesn't have a horizon.
		
01:15:00 --> 01:15:03
			So hop over to YouTube. Safina
inside his YouTube channel to see
		
01:15:03 --> 01:15:04
			the whole picture. But
		
01:15:05 --> 01:15:09
			you have a high schooler drops out
of school and he says, Hey guys, I
		
01:15:09 --> 01:15:11
			got a job at a pizzeria.
		
01:15:12 --> 01:15:16
			Look, I made 200 bucks a week,
right? Working at a pizzeria. Why
		
01:15:16 --> 01:15:21
			go to school? Right? I make 200
bucks a week, right here. I mean,
		
01:15:21 --> 01:15:25
			I make $1,000 a month, $800 a
month at the pizzeria,
		
01:15:26 --> 01:15:31
			right? And he's looking over at
his high school classmates who are
		
01:15:31 --> 01:15:35
			studying physics and biology, and
they don't have 800 bucks a week.
		
01:15:36 --> 01:15:40
			So he's impressed. Now, next
month, he's got 1600 bucks month.
		
01:15:40 --> 01:15:44
			After that, two months later,
after that, he's got 3200 bucks,
		
01:15:44 --> 01:15:48
			and meanwhile, all his friends are
just studying biology and math and
		
01:15:48 --> 01:15:52
			chemistry and stuff, right? And
he's every month is cemented in
		
01:15:52 --> 01:15:55
			him that, you know this, I don't
need to do this studies. I got
		
01:15:55 --> 01:15:58
			money like, right? Well, let's
fast forward in 10 years, who has
		
01:15:58 --> 01:16:03
			money? Let's see in in 15 years,
who was buying a house and who's
		
01:16:03 --> 01:16:06
			who's not, right? So that's the
analogy here.
		
01:16:08 --> 01:16:11
			That's the analogy of somebody. So
I would just say, You know what,
		
01:16:11 --> 01:16:14
			you want to go that route. Go
ahead and do it. I don't think
		
01:16:14 --> 01:16:17
			it's a great idea, but do it
because you're going to learn the
		
01:16:17 --> 01:16:20
			hard you have to learn the hard
way. You're going to learn after a
		
01:16:20 --> 01:16:22
			while that everything you're
saying contradicts each other.
		
01:16:22 --> 01:16:25
			You're going to get flamed, you're
going to get torn down, you're
		
01:16:25 --> 01:16:30
			going to get exposed, right for
facades can't last forever.
		
01:16:31 --> 01:16:33
			And you see that outside of Islam
		
01:16:34 --> 01:16:38
			with, you know, people who put
themselves off as very wealthy
		
01:16:39 --> 01:16:42
			playboys and businessmen, and it
turns out, it's all rented.
		
01:16:43 --> 01:16:46
			They're all hired people. No one
is actually there with them. It's
		
01:16:46 --> 01:16:51
			just hired models. It's hired
houses that they are filming in
		
01:16:51 --> 01:16:56
			front of. I guarantee you every
Instagrammer that's selling you
		
01:16:56 --> 01:16:59
			his courses, you know, I'll teach
you how to get rich. And he comes
		
01:16:59 --> 01:17:02
			out of a beautiful pool in Beverly
Hills. Do you think he owns it?
		
01:17:02 --> 01:17:04
			It's rented, right?
		
01:17:05 --> 01:17:07
			You know, five years later, it's
all exposed, that's all rented,
		
01:17:08 --> 01:17:10
			right? And the business now
actually never made money, and the
		
01:17:10 --> 01:17:13
			guy never made money, and the
whole thing is a grift and a scam.
		
01:17:13 --> 01:17:15
			Well, same thing inside of in the
world of Dawa,
		
01:17:17 --> 01:17:21
			it's a, let's see, over 2030,
years, what the product is, that's
		
01:17:21 --> 01:17:22
			really what matters?
		
01:17:24 --> 01:17:25
			Yeah,
		
01:17:26 --> 01:17:30
			I think that's a really important,
really important message. And I
		
01:17:30 --> 01:17:33
			think also, if I if I could just
say one last thing on that, which
		
01:17:33 --> 01:17:39
			is that that the everything that
you said, it's really important.
		
01:17:39 --> 01:17:42
			But also, I guess, maybe take this
opportunity for myself and for
		
01:17:42 --> 01:17:46
			other people, which is, which is
also to fair Allah in that as
		
01:17:46 --> 01:17:49
			well. Because I remember a
brother, he made a statement. He
		
01:17:49 --> 01:17:53
			was on a podcast, and he made a
statement about the materides or
		
01:17:53 --> 01:17:55
			something. I don't know what you
said, something that they're like
		
01:17:55 --> 01:17:59
			Martha or something like that. And
so, you know, I messaged him, you
		
01:17:59 --> 01:18:02
			know, privately and you know. And
I said to the look, you know you
		
01:18:02 --> 01:18:05
			you know that's wrong. You know
you do. You do know that, right?
		
01:18:05 --> 01:18:07
			And I said to what you really,
what you really need to do is
		
01:18:07 --> 01:18:11
			contact the brother that you did
the podcast with, and you need to
		
01:18:11 --> 01:18:14
			get that removed. Because
everyone, everyone that listened
		
01:18:14 --> 01:18:17
			to you, you know you can, you made
a mistake. That's fine. That can
		
01:18:17 --> 01:18:21
			happen, right? But you know, have
you studied anything in Colombia?
		
01:18:21 --> 01:18:24
			Said, No, I was a Do you speak
Arabic? He said, No. And so you've
		
01:18:24 --> 01:18:28
			read, you've read something
online. I don't know where
		
01:18:28 --> 01:18:31
			Wikipedia or I don't know what you
know, and you've come on and you
		
01:18:31 --> 01:18:34
			made a statement that now is
recorded for all eternity,
		
01:18:34 --> 01:18:36
			essentially, and I don't mean
literally, literally, all
		
01:18:36 --> 01:18:39
			eternity. And everyone that's
gonna listen to you is gonna, is
		
01:18:39 --> 01:18:43
			gonna take that so I think, from
that perspective, and not just
		
01:18:43 --> 01:18:45
			that, but what's worse is if
you're, if you're young, and
		
01:18:45 --> 01:18:48
			you're giving fatwa, and you're
giving and you're telling people
		
01:18:48 --> 01:18:51
			about really important issues, you
know, and today we got big
		
01:18:51 --> 01:18:55
			political issues from, not just
from atheism, but things related
		
01:18:55 --> 01:18:59
			to, to not just transgenderism,
but just gender in general, but
		
01:18:59 --> 01:19:01
			whatever it may be. This is why I
give the people the people the
		
01:19:01 --> 01:19:06
			example about, you know, don't let
your your hatred for feminism turn
		
01:19:06 --> 01:19:10
			you into a red pill. Beer is what
I call them, right? You know where
		
01:19:10 --> 01:19:13
			you go, when you go so far that
way, where you begin to disrespect
		
01:19:13 --> 01:19:16
			one of the most sacred things to
Muslims, which are, are their
		
01:19:16 --> 01:19:19
			mothers, their sisters, their
wives, their daughters, you know.
		
01:19:19 --> 01:19:22
			And so you can't. And this is why
the prophet is the greatest role
		
01:19:22 --> 01:19:26
			model, you know, Ali satu Saab. So
you don't want to go, don't let
		
01:19:26 --> 01:19:29
			your frustrations take over you
so. And the reason why I mentioned
		
01:19:29 --> 01:19:31
			that is because I do feel it. I
feel it inside, but, you know, you
		
01:19:31 --> 01:19:35
			have to be very, very careful, you
know. And Allah is, is his Deen,
		
01:19:35 --> 01:19:38
			we're all gonna Wakulla, have fun
anyway, like we're all gonna go
		
01:19:38 --> 01:19:41
			the deen was matinee. It will
remain. It's gone without going
		
01:19:41 --> 01:19:44
			anywhere. It's not going anywhere,
going anywhere, but you don't want
		
01:19:44 --> 01:19:47
			to, you don't want to fall by the
wayside. You don't want to be
		
01:19:47 --> 01:19:50
			wasted. And if you've got talent
and you're clever, want to just
		
01:19:50 --> 01:19:54
			put in a few years of good, solid
work, yep. And then, you know, who
		
01:19:54 --> 01:19:58
			knows what could become of you?
Yeah. So that's really important
		
01:19:58 --> 01:19:59
			for the shalom. It's so important.
Have to.
		
01:20:00 --> 01:20:04
			Have, have know that there's a
process of doing everything has a
		
01:20:04 --> 01:20:08
			right and a wrong and right. Now
you know that you're it's illegal
		
01:20:08 --> 01:20:10
			to give financial advice to people
		
01:20:12 --> 01:20:15
			without certification. So imagine
		
01:20:16 --> 01:20:20
			advice for eternity now, talking
aqidah and things like that, for
		
01:20:20 --> 01:20:26
			eternity. So it's extremely
important. Extremely important. We
		
01:20:26 --> 01:20:29
			kept you a long time. Did we put
the link? Y'all
		
01:20:30 --> 01:20:35
			link for open mothers. The course
is starting soon, so hop over
		
01:20:35 --> 01:20:36
			there and learn.
		
01:20:38 --> 01:20:40
			He's putting it up right now. Yep,
		
01:20:41 --> 01:20:43
			put the link. There it is, open
madrasa,
		
01:20:45 --> 01:20:50
			the rabbit, as they say, put the
link. The rabbit is the link,
		
01:20:50 --> 01:20:54
			folks and and sign up for the for
the class. So it's now it's
		
01:20:54 --> 01:20:58
			pinned. Very good, very good. We
kept you for a long time, but
		
01:20:58 --> 01:21:00
			that's what we wanted to do. We
wanted to show everyone who was
		
01:21:00 --> 01:21:01
			running the open madrasa,
		
01:21:02 --> 01:21:06
			someone with a Senate, you could
study your Aqeedah, become solid,
		
01:21:07 --> 01:21:10
			and then pass it on to your
friends and your family. So with
		
01:21:10 --> 01:21:14
			that, I thank you very much for
hopping, for being on today. It's
		
01:21:14 --> 01:21:18
			probably what three plus six. 9pm
in England. Are you in England or
		
01:21:18 --> 01:21:19
			Turkey
		
01:21:20 --> 01:21:23
			right now? 8pm 8pm Alhamdulillah.
So
		
01:21:24 --> 01:21:27
			hi, welcome shaif. Masha, Allah,
good. So given the long summer
		
01:21:27 --> 01:21:31
			days, plus your Hanafi. So as it
is, probably Maghrib is maybe not
		
01:21:31 --> 01:21:35
			in yet. But mashallah, JazakAllah,
thank you so much for coming on.
		
01:21:35 --> 01:21:38
			And any other time I want to come
on, hop on, and we'll have you
		
01:21:38 --> 01:21:40
			every once in a while on the
stream. Inshallah, Allah, Allah,
		
01:21:41 --> 01:21:44
			bless you and continue to put
blessing everything that you do. I
		
01:21:44 --> 01:21:48
			mean, Allah, keep you with us for
a long time. I mean, ladies and
		
01:21:48 --> 01:21:49
			gentlemen,
		
01:21:51 --> 01:21:52
			it's
		
01:21:56 --> 01:22:02
			now three o'clock. Let's take
questions. Open QA for 15 minutes,
		
01:22:03 --> 01:22:07
			read me something. Why? Some read
me something. I'm gonna read me a
		
01:22:07 --> 01:22:08
			question.
		
01:22:09 --> 01:22:09
			Got
		
01:22:11 --> 01:22:14
			some some random comments, but
let's see
		
01:22:20 --> 01:22:23
			someone's asking, is Carmine halal
food coloring from crushing
		
01:22:23 --> 01:22:24
			insect?
		
01:22:25 --> 01:22:26
			It depends.
		
01:22:34 --> 01:22:35
			It depends
		
01:22:40 --> 01:22:45
			insects is something that does not
need to be slaughtered or killed
		
01:22:46 --> 01:22:48
			with intention. In the chef a
school,
		
01:22:51 --> 01:22:52
			it's permitted to eat
		
01:22:53 --> 01:22:57
			killed without intention. You can
eat it dead kriyas and ala locust,
		
01:22:58 --> 01:22:59
			the kriyas,
		
01:23:00 --> 01:23:02
			Jarad, the locust,
		
01:23:06 --> 01:23:07
			the mediciya
		
01:23:09 --> 01:23:13
			require the intent to eat before
you kill the insect, and the
		
01:23:13 --> 01:23:15
			insect can be killed in any way
		
01:23:16 --> 01:23:18
			that ends its life. You
		
01:23:20 --> 01:23:23
			can kill an insect. Anyway,
there's no like method of killing
		
01:23:23 --> 01:23:28
			an insect when you eat it. So when
you see these things, you say,
		
01:23:28 --> 01:23:29
			Bismillah, Allah. So
		
01:23:43 --> 01:23:44
			next question, Omar,
		
01:23:48 --> 01:23:49
			someone's asking,
		
01:23:51 --> 01:23:54
			how are you? Are you still
teaching classes of the salwood?
		
01:23:54 --> 01:23:58
			Yeah, we are. But the
registration, we close it down to
		
01:23:58 --> 01:23:59
			revamp our website,
		
01:24:00 --> 01:24:06
			and then I teach on Tuesdays after
the stream at 3:30pm Eastern
		
01:24:06 --> 01:24:10
			Standard Time, the books of the
haba Imam Haddad. And Thursday,
		
01:24:10 --> 01:24:14
			seven o'clock after we're going to
open up the registration.
		
01:24:14 --> 01:24:18
			Eventually it's going to be the
Turati books of tasov. So the
		
01:24:18 --> 01:24:24
			earliest works, starting with the
Raqqa chapters in the Hadith
		
01:24:24 --> 01:24:24
			works.
		
01:24:33 --> 01:24:35
			Next question, all right, let's
see
		
01:24:38 --> 01:24:40
			someone's asking is every
inconvenience, protection from
		
01:24:40 --> 01:24:41
			Allah,
		
01:24:42 --> 01:24:46
			everything, convenience and
inconvenience. If the most person
		
01:24:46 --> 01:24:50
			is mutapi, if he is a muttapi,
everything is a protection for
		
01:24:50 --> 01:24:54
			you. Convenience and
inconvenience, an opportunity that
		
01:24:54 --> 01:24:58
			is so amazing and is so good, is
also protection. It's khairan
		
01:24:58 --> 01:24:59
			protection. We've interpret if.
		
01:25:00 --> 01:25:03
			You are a person of Taqwa. You
fear God. You're always on the
		
01:25:03 --> 01:25:07
			path of Allah. Everything for you
is both a protection and it's a
		
01:25:07 --> 01:25:10
			generosity, and everything you
interpret it good is good for you.
		
01:25:14 --> 01:25:15
			Alright? Someone's asking,
		
01:25:21 --> 01:25:21
			let's see
		
01:25:26 --> 01:25:30
			what someone's asking. What color
was the ring of Rasul Aslim, the
		
01:25:30 --> 01:25:33
			Hadith only highlights in
Abyssinian stone. The Abyssinian
		
01:25:33 --> 01:25:35
			stone is called the,
		
01:25:42 --> 01:25:45
			the stone that we all wear.
		
01:25:46 --> 01:25:48
			Oh, it's called the
		
01:25:49 --> 01:25:52
			Prophet loved because it was
beautiful. It comes in many
		
01:25:52 --> 01:25:54
			different colors, and
		
01:25:55 --> 01:25:59
			it's not so expensive, so everyone
can afford one. And that's
		
01:25:59 --> 01:26:01
			something that shows you what the
Prophet loves something that it's
		
01:26:02 --> 01:26:06
			not all one color. Come in any
color. You want different sizes,
		
01:26:06 --> 01:26:09
			but it's not so pricey that it's
out of reach for people. Everyone
		
01:26:09 --> 01:26:12
			can get a kickstone. Here's a
question, do you believe all
		
01:26:12 --> 01:26:14
			methods are correct? The correct
that's not the right way to look
		
01:26:14 --> 01:26:18
			at it. The correct answer is all
the four methods that interpret
		
01:26:18 --> 01:26:19
			masail
		
01:26:20 --> 01:26:24
			properly with the proper method of
interpretation, are valid? That's
		
01:26:24 --> 01:26:26
			the right question. It is valid to
follow them,
		
01:26:28 --> 01:26:30
			okay, it's valid to follow them.
		
01:26:31 --> 01:26:34
			That's the right answer. Their
worship, according to them, is
		
01:26:34 --> 01:26:35
			valid.
		
01:26:39 --> 01:26:42
			All right, next question. Omer,
alright. Meet
		
01:26:46 --> 01:26:48
			some good questions. Guys. I'm
reading these questions like,
		
01:26:49 --> 01:26:51
			because I try to filter through
something, something that's like,
		
01:26:52 --> 01:26:56
			either urgent or more important to
answer. Yeah, and also combining
		
01:26:56 --> 01:26:58
			that with who commented first. But
		
01:26:59 --> 01:27:03
			here's Adam bawamia Good question.
All right, we have four methods,
		
01:27:03 --> 01:27:05
			three of them. Say one thing, one
say another thing.
		
01:27:06 --> 01:27:09
			Shouldn't we follow the three? No,
that's not how it works. If the
		
01:27:09 --> 01:27:14
			method of interpretation of a
method is sound and valid, then
		
01:27:14 --> 01:27:17
			that position is valid. It has
nothing to do with it's supported
		
01:27:17 --> 01:27:18
			by the other method or
		
01:27:21 --> 01:27:25
			not. Okay, everybody feel free to
hop over to come to New Jersey
		
01:27:27 --> 01:27:32
			on the weekend of September 13,
1415, we are a people who hold the
		
01:27:32 --> 01:27:35
			opinion, and we know it is an
opinion. And in his ijtihad of
		
01:27:35 --> 01:27:38
			ulama to establish Rabbi Al as a
month of remembrance of the
		
01:27:38 --> 01:27:41
			Prophet sallallahu, alayhi wa
sallam, we are following an
		
01:27:41 --> 01:27:45
			opinion, and we hold that is
certainly valid opinion to have
		
01:27:45 --> 01:27:46
			majalis
		
01:27:47 --> 01:27:49
			singing the sheds about the
Prophet sallallahu, alayhi wa
		
01:27:49 --> 01:27:53
			sallam, and make given speeches
about him, alayhi, salatu
		
01:27:53 --> 01:27:57
			wasallam. We hold that that is not
only valid, but it's something
		
01:27:57 --> 01:28:00
			good. And we don't differ or say,
we don't say that this is the only
		
01:28:00 --> 01:28:04
			way to to believe or only opinion
is a mess. I love ijtihet, and
		
01:28:04 --> 01:28:09
			that's what we follow, knowing
that is matter of ijtihad, but and
		
01:28:09 --> 01:28:12
			holding that has a lot of benefit
for people. September 13 at NBC,
		
01:28:12 --> 01:28:18
			Friday, September 14, Saturday at
Maqasid. September 15,
		
01:28:19 --> 01:28:22
			prophetic living North Jersey,
three in one weekend, you take a
		
01:28:22 --> 01:28:26
			visit for your family, bring them
over here, pray Juma, hop on a
		
01:28:26 --> 01:28:32
			plane, get in your car, come to
New Jersey. You attend at NBC in
		
01:28:32 --> 01:28:33
			the evening. Friday evening,
		
01:28:35 --> 01:28:38
			okay? You rest. The next morning,
you go take your family to have
		
01:28:38 --> 01:28:39
			some waffles
		
01:28:40 --> 01:28:46
			and pancakes. And then you drive
up over northwest to Allentown,
		
01:28:46 --> 01:28:50
			Pennsylvania, where all day mode
with makas, Kids program,
		
01:28:50 --> 01:28:52
			everything, adults, everything,
all day.
		
01:28:54 --> 01:28:58
			After that, you go and you take
your family back to the hotel, and
		
01:28:58 --> 01:29:04
			you stay in. You go to next
morning or next afternoon on
		
01:29:04 --> 01:29:05
			Sunday to prophetic living
		
01:29:08 --> 01:29:12
			three days. And anyone who comes
from arc view from nothing but
		
01:29:12 --> 01:29:15
			facts, if you can, if you
communicate with I plan on sitting
		
01:29:16 --> 01:29:20
			and being at the masjid about
three hours before the NBC melded
		
01:29:20 --> 01:29:20
			and
		
01:29:22 --> 01:29:25
			meeting everybody who's coming
from out of town. So that Friday,
		
01:29:25 --> 01:29:30
			I'm completely free from Jummah
all the way to the to the evening
		
01:29:30 --> 01:29:31
			to the event.
		
01:29:32 --> 01:29:36
			I'm going to be available. I'm
going to be around to see all the
		
01:29:36 --> 01:29:38
			travelers who are who are visiting
us,
		
01:29:39 --> 01:29:43
			of the grandma is after that.
Well, then September 22 Yeah,
		
01:29:43 --> 01:29:46
			yeah, that's, that's another one.
September 22 we have the big one,
		
01:29:46 --> 01:29:48
			but that's only one, and that's on
a Sunday.
		
01:29:50 --> 01:29:55
			Alright. Is nationalism allowed in
Islam to a limit. Every Muslim is
		
01:29:55 --> 01:29:59
			allowed to be proud of his
origins. Mm.
		
01:30:00 --> 01:30:05
			But not believe themselves to be
superior than other people. Number
		
01:30:05 --> 01:30:08
			two, nationalism doesn't override
the Brotherhood. In Islam, there
		
01:30:08 --> 01:30:11
			should not be a ruler of one
nation and a ruler of another
		
01:30:11 --> 01:30:15
			city. They should be Muslims.
Should have governors, of course,
		
01:30:16 --> 01:30:20
			but they should have one Khalifa,
one Sultan, one ruler, even if
		
01:30:20 --> 01:30:23
			it's not Khalifa, at least you
should have one ruler. Khalifa has
		
01:30:23 --> 01:30:24
			a lot of conditions.
		
01:30:34 --> 01:30:38
			Does testimony count? If a person
is a fast No, it doesn't.
		
01:30:39 --> 01:30:43
			Fast is an open sinner or someone
whose beliefs are astray.
		
01:30:45 --> 01:30:49
			I'm calling on all the Virginia
folks, Sheik Omar, Pope, pal and
		
01:30:49 --> 01:30:53
			all the Virginia folks, come on
up, spend the weekend with us.
		
01:30:54 --> 01:30:56
			Adam bawamia is asking about,
		
01:30:58 --> 01:31:02
			no, the saddel is the dominant
opinion in the Maliki school. And
		
01:31:02 --> 01:31:05
			the ashariya is the is the Aqeedah
of all of the
		
01:31:07 --> 01:31:12
			texts that we study. Khalil is in
Ashari. Dardir is in Ashari, the
		
01:31:12 --> 01:31:18
			major shuru hat, and that is
essentially the Aqeedah that, I
		
01:31:18 --> 01:31:22
			mean, tell him you can't deny that
that's a fact,
		
01:31:23 --> 01:31:25
			not just majority,
		
01:31:26 --> 01:31:27
			super majority.
		
01:31:28 --> 01:31:31
			And so when you want to take on
that tradition, you that's that's
		
01:31:31 --> 01:31:32
			what you're going to look for.
		
01:31:36 --> 01:31:42
			How do you understand this Quran
434, yes, if you see if someone's
		
01:31:42 --> 01:31:43
			wife is doing a
		
01:31:44 --> 01:31:47
			a fahisha, a severely
		
01:31:48 --> 01:31:49
			gross
		
01:31:50 --> 01:31:55
			sin against God, like she's
sleeping with another guy, you
		
01:31:55 --> 01:31:58
			walk in the room she's leaving
another night, you are allowed to
		
01:31:58 --> 01:32:00
			physically remove her from this
		
01:32:02 --> 01:32:04
			you're allowed to, that's the
meaning of this. A
		
01:32:06 --> 01:32:09
			you're allowed to physically stop
her from doing this. You see,
		
01:32:09 --> 01:32:10
			you're going there, taking drugs,
		
01:32:13 --> 01:32:15
			right? That's one of the meanings
I can say.
		
01:32:20 --> 01:32:20
			What
		
01:32:22 --> 01:32:24
			brothers in Marrakesh? And he
says, What's the ad of a visiting
		
01:32:24 --> 01:32:27
			graves of the AWD? Well, first of
all, when you go to a Muslim
		
01:32:27 --> 01:32:31
			graveyard, you intend to visit.
You may intend to visit one
		
01:32:31 --> 01:32:33
			person, but you must give Salaam
and dua to the whole graveyard.
		
01:32:34 --> 01:32:40
			And you say, assalamu, Alaikum da
ramini When Inshallah, who become
		
01:32:40 --> 01:32:45
			law and to Musa, you are. You've
Salam Alaikum to the this abode of
		
01:32:45 --> 01:32:51
			Muslims. You've arrived to the
afterlife before us, and to Musa.
		
01:32:52 --> 01:32:56
			You arrive first and we're coming
after you. Then you make dua for
		
01:32:56 --> 01:32:59
			them. Allah, forgive them. Allah,
has mercy upon them. May Allah for
		
01:32:59 --> 01:33:02
			open your graves and make them
vast and make them real Jannah and
		
01:33:02 --> 01:33:03
			remove any hardship from your
graves.
		
01:33:06 --> 01:33:10
			And you may recite Quran as Ibn
Omar did, and he requested of his
		
01:33:10 --> 01:33:14
			sons. When I die, come to my head,
recite Fatiha, recite et al qursi,
		
01:33:14 --> 01:33:17
			recite the last three Qur'an,
recite. You can recite any Quran
		
01:33:17 --> 01:33:18
			that you wish,
		
01:33:19 --> 01:33:23
			and you could put on it, anything
green. We know the Prophet
		
01:33:23 --> 01:33:24
			sallallahu a Salam, in the hadith
of Al
		
01:33:26 --> 01:33:32
			jarida, said, I hope I pray, that
as long as this is green, that
		
01:33:33 --> 01:33:38
			that it decreases any punishment
that is there. And that's because
		
01:33:38 --> 01:33:43
			the greenery has tasbih to it so
repels the punishment.
		
01:33:47 --> 01:33:51
			What about having a grave in the
Moscow? It has to have just a
		
01:33:51 --> 01:33:54
			barrier around it so that no one
stands on it, but the Salah there
		
01:33:54 --> 01:33:54
			is valid
		
01:33:57 --> 01:33:58
			kinetic Nomad set A
		
01:34:03 --> 01:34:07
			is polygyny a right of a man who
intends to fulfill his wives as
		
01:34:07 --> 01:34:11
			rights and be equitable. So many
claim it's contradictory.
		
01:34:11 --> 01:34:15
			Abrogate. It's not abrogated. It's
not abrogated. Cannot say it's
		
01:34:15 --> 01:34:15
			abrogated. I
		
01:34:23 --> 01:34:26
			How can you balance between being
content and wanting to better your
		
01:34:26 --> 01:34:31
			life? Content is for the present
and wanting improvement is for the
		
01:34:31 --> 01:34:31
			future.
		
01:34:33 --> 01:34:37
			Simply, they have nothing to do
with each other. I'm content with
		
01:34:37 --> 01:34:40
			what I'm happy with what Allah
give I think, to be happy to be
		
01:34:40 --> 01:34:45
			radi with what Allah has given you
now, to not have in your in your
		
01:34:45 --> 01:34:47
			heart, a feeling of absence, to be
happy what Allah gave you now,
		
01:34:49 --> 01:34:53
			for the future, you take different
actions for the future, right?
		
01:34:53 --> 01:34:57
			Take actions to improve yourself.
Did not the Prophet saw them say,
		
01:34:57 --> 01:34:58
			I and Falk.
		
01:34:59 --> 01:34:59
			Grab.
		
01:35:00 --> 01:35:02
			On to what benefits you, some
benefits you in the future. Grab
		
01:35:02 --> 01:35:05
			onto it. Don't say I'm content.
No. Content is for now. It's not
		
01:35:05 --> 01:35:07
			for the future. There's two
different things.
		
01:35:12 --> 01:35:15
			Advice to Muslim youth in India.
They're so obsessed with air to
		
01:35:15 --> 01:35:19
			roll Turkish drama, but the but
they do nothing. I think people do
		
01:35:19 --> 01:35:22
			nothing because they physically
cannot do anything they're like
		
01:35:22 --> 01:35:25
			unless you go to Philistine to
have jihad. But what are you
		
01:35:25 --> 01:35:26
			physically going to
		
01:35:28 --> 01:35:30
			do? You're just citizens. We're
all just regular citizens here.
		
01:35:31 --> 01:35:34
			But at least to have that in the
heart is better than nothing. To
		
01:35:34 --> 01:35:37
			have it on the tongue is better
than the heart. Until the chance
		
01:35:37 --> 01:35:40
			come, you can't have that. Then
when the chance comes to take
		
01:35:40 --> 01:35:43
			action, if it's in the heart and
it's on the tongue, then you'll
		
01:35:43 --> 01:35:46
			take action. But if you're living
in a world where,
		
01:35:47 --> 01:35:48
			nah, that's no good,
		
01:35:49 --> 01:35:52
			I know it's hard to it's
frustrating, and, you know, we
		
01:35:52 --> 01:35:52
			should pose again.
		
01:35:54 --> 01:35:56
			Tell everyone smile. That's so
weird, but it's easy. It makes
		
01:35:56 --> 01:35:59
			your life easier. But if you, if
you don't have it in the heart and
		
01:35:59 --> 01:36:02
			it's not on the tongue, and the
opportunity comes to take action,
		
01:36:02 --> 01:36:05
			you won't take action. So at least
promote it to be in the heart, to
		
01:36:05 --> 01:36:06
			motive to be in the tongue.
		
01:36:16 --> 01:36:21
			Are we allowed to celebrate the
Milad? The General ruling on this
		
01:36:21 --> 01:36:24
			is that celebrations are allowed
in Islam.
		
01:36:25 --> 01:36:29
			And there is an ishara that we
should be happy with the coming of
		
01:36:29 --> 01:36:31
			the Prophet, sallAllahu, sallam,
Allah says,
		
01:36:33 --> 01:36:35
			For all virtues, really.
		
01:36:36 --> 01:36:40
			But in general, the general ruling
is we may celebrate anything
		
01:36:41 --> 01:36:45
			that as long as the act the with
the object you're celebrating is
		
01:36:45 --> 01:36:49
			permitted, is something permitted
or good even, and you have a
		
01:36:49 --> 01:36:53
			celebration for memorizing the
Quran? Can you do that? That's a
		
01:36:53 --> 01:36:56
			good picture. Omar, can you have a
celebration for someone who
		
01:36:56 --> 01:36:58
			memorized the Quran? Yes or no.
		
01:37:00 --> 01:37:03
			So can I have an annual
celebration for all the of the
		
01:37:03 --> 01:37:06
			school who memorize the Quran? Of
course, I can. But and also, we
		
01:37:06 --> 01:37:09
			have to monitor the manner in
which we celebrate
		
01:37:10 --> 01:37:14
			has to be halal. So the item has
the subject, the object of
		
01:37:14 --> 01:37:17
			celebration, has to be halal.
Likewise, the
		
01:37:18 --> 01:37:22
			manner of celebration has to be
halal. And you could be even
		
01:37:22 --> 01:37:26
			rewarded if these things are up a
notch. So what I'm celebrating is
		
01:37:26 --> 01:37:30
			a rewardable thing, celebrating
someone memorize the Quran,
		
01:37:31 --> 01:37:33
			celebrate NASCAR x,
		
01:37:35 --> 01:37:38
			there was one before it or after
it. You know, I'm talking to Ahmed
		
01:37:38 --> 01:37:41
			while he's making the thumbnails,
and I sort of drive them crazy.
		
01:37:41 --> 01:37:44
			Select picture, picking this, the
pictures.
		
01:37:46 --> 01:37:50
			But how you celebrate? You can
also be rewarded. How are we going
		
01:37:50 --> 01:37:53
			to celebrate the whole father of
Quran? We're going to celebrate
		
01:37:53 --> 01:37:58
			them by reading Quran, obviously
giving Sadaqah, giving speeches.
		
01:37:58 --> 01:37:59
			You get rewarded for all that.
		
01:38:01 --> 01:38:01
			Yeah, that's good.
		
01:38:04 --> 01:38:07
			While knowing that what I just
said is it she heard of olema.
		
01:38:07 --> 01:38:11
			It's up for discussion. If someone
wants to disagree with that, we
		
01:38:11 --> 01:38:15
			have to make this clear. We cannot
take what is it jihadi
		
01:38:17 --> 01:38:20
			and elevated Takata. It's not
fair, even if it's my opinion and
		
01:38:20 --> 01:38:24
			I can fool you with that. No, it's
it's not, at first, it's not my
		
01:38:24 --> 01:38:25
			opinion, opinion of all of
		
01:38:26 --> 01:38:29
			my but we have to tell people that
is a matter of itchy hat. If
		
01:38:29 --> 01:38:34
			someone says, no, no, I disagree,
you can't tell me that I'm that
		
01:38:34 --> 01:38:38
			this opinion is invalid. Either
you can say, I disagree. Cannot
		
01:38:38 --> 01:38:42
			say it's invalid. I'd say there's
an you could say, Yeah, and you
		
01:38:42 --> 01:38:46
			can say it's an, it's a bitter,
no, I don't suffer. But on what
		
01:38:46 --> 01:38:48
			basis are you saying it's a bitter
based on your ijtihad,
		
01:38:50 --> 01:38:54
			that's the difference. To elevate
what is ijtihadi means it's up for
		
01:38:54 --> 01:38:59
			discussion in Islamic law Qatar,
means there's no discussion here.
		
01:39:00 --> 01:39:04
			Qatar, is our discussion? Is there
an obligation to fast Ramadan? Is
		
01:39:04 --> 01:39:07
			that a fatwa? No, it's not a
fatwa. It's an obligation. It's
		
01:39:07 --> 01:39:10
			Qatar. It's in the in our
religion, without discussion.
		
01:39:11 --> 01:39:15
			So that's the issue in our debates
that we have to elevate, to
		
01:39:15 --> 01:39:17
			separate what is ijtihadi And what
is Qatar?
		
01:39:19 --> 01:39:22
			What is up for discussion and what
has no discussion in Islamic law,
		
01:39:22 --> 01:39:26
			as for something that has no
discussion in Islamic law, when
		
01:39:26 --> 01:39:29
			someone brings that opinion
against it, we take that opinion,
		
01:39:29 --> 01:39:32
			throw it in the garbage. Why?
Because the Quran is crystal clear
		
01:39:32 --> 01:39:33
			on this matter,
		
01:39:35 --> 01:39:36
			that you have to fast Ramadan, for
example,
		
01:39:38 --> 01:39:42
			that gambling is forbidden. For
example, there's no discussion on
		
01:39:42 --> 01:39:42
			it.
		
01:39:43 --> 01:39:46
			But matters of there are matters
of ijtihad. In our religion,
		
01:39:46 --> 01:39:51
			ijtihad, meaning you can have a
discussion about it.
		
01:39:54 --> 01:39:59
			For example, when the Prophet,
when the Quran, says that to Guru,
		
01:39:59 --> 01:39:59
			Abu.
		
01:40:00 --> 01:40:02
			Woman has to wait after divorce
three quarter.
		
01:40:03 --> 01:40:06
			Is it the purity, or is it the
blood that makes the difference of
		
01:40:06 --> 01:40:07
			one month?
		
01:40:08 --> 01:40:11
			Is it her period of purity or
period of menstruation?
		
01:40:12 --> 01:40:16
			It's it makes a difference up for
discussion. Cannot say I have all
		
01:40:16 --> 01:40:19
			the proof that it's blood. Okay,
that's fine. Why don't you? Don't
		
01:40:19 --> 01:40:21
			get so excited. This is not Qatar.
		
01:40:23 --> 01:40:27
			You have to learn to live with
both opinions. I'll be the first
		
01:40:27 --> 01:40:30
			ones to tell you, I have live with
both opinions, as long as it's a
		
01:40:30 --> 01:40:33
			valid opinion in one of the four
methods. Oh, I have to live with
		
01:40:33 --> 01:40:37
			it. Not only live with it, promote
it, to tell everybody, this is a
		
01:40:37 --> 01:40:40
			valid opinion, this is a valid
opinion, this is a valid opinion.
		
01:40:40 --> 01:40:41
			That's how we elevate our
discourse.
		
01:40:43 --> 01:40:49
			No brotherhood will ever be cut on
masa al khilafia Han masa of
		
01:40:49 --> 01:40:52
			difference of opinion, where there
is a vast number of scholars on
		
01:40:52 --> 01:40:56
			both sides, both holding that this
is based upon their itchy head of
		
01:40:56 --> 01:40:56
			things,
		
01:40:58 --> 01:41:02
			by the way, you know Ahmed you can
sharpen in Canva too. So
		
01:41:04 --> 01:41:04
			you
		
01:41:05 --> 01:41:07
			understand how this is so
important.
		
01:41:11 --> 01:41:14
			Nusaba just rewinds about three
minutes. I answered that question,
		
01:41:15 --> 01:41:19
			that methodology is not the
method. Check if the Sahaba did,
		
01:41:19 --> 01:41:20
			it is not the method.
		
01:41:21 --> 01:41:26
			There are new matters all the time
that require correction, that
		
01:41:26 --> 01:41:30
			require answering, that require
such we need to have a response to
		
01:41:30 --> 01:41:33
			it. So the question, would the
Sahaba have responded, or would
		
01:41:33 --> 01:41:36
			they let the fitna continue?
That's the real question.
		
01:41:40 --> 01:41:42
			That is a good picture. Now I need
that my hair back, though,
		
01:41:44 --> 01:41:46
			is it okay? Good
		
01:41:48 --> 01:41:50
			armors become like an artist?
		
01:41:54 --> 01:41:57
			Should I go to halal food
festivals, knowing that brothers
		
01:41:57 --> 01:41:58
			are starving the Gaza
		
01:42:01 --> 01:42:04
			it's okay to go to these things,
you just make the intent not to be
		
01:42:04 --> 01:42:09
			a glutton, but to support these
Muslim businesses. And that's the
		
01:42:09 --> 01:42:12
			intention. Gluttony is haram with
or without cousin, by the way,
		
01:42:12 --> 01:42:15
			gluttony, overeating, is sinful in
our religion. Maybe we can say
		
01:42:15 --> 01:42:18
			makhu, because it's hard to say
when you're overeating, let's just
		
01:42:18 --> 01:42:23
			say it's discouraged with or
without Gaza, you're starving
		
01:42:23 --> 01:42:26
			yourself is not going to benefit
Gaza either, right? So the
		
01:42:26 --> 01:42:28
			question is, and by the way,
there's Gaza is happening. There's
		
01:42:28 --> 01:42:31
			also the rohingyans have been
suffering. The Uyghurs have been
		
01:42:31 --> 01:42:36
			suffering. The I think French
Muslims are suffering, maybe not
		
01:42:36 --> 01:42:37
			physically yet,
		
01:42:39 --> 01:42:40
			but,
		
01:42:43 --> 01:42:47
			in terms of their dean being
attacked on a daily basis, France
		
01:42:47 --> 01:42:49
			and the country surrounding it are
just terrible. Kashmiris are
		
01:42:49 --> 01:42:49
			suffering.
		
01:42:53 --> 01:42:56
			Adam asked, Can I do a magic
tricks at children's birthday
		
01:42:56 --> 01:42:59
			party? Magic tricks that are
slight of hand
		
01:43:01 --> 01:43:02
			have a different ruling,
		
01:43:03 --> 01:43:07
			and the majority, I believe, have
forbidden, forbidden it. But if
		
01:43:07 --> 01:43:11
			it's a little magic trick that is
just sleight of hand where you're
		
01:43:11 --> 01:43:16
			not misleading and misguiding a
person that also has been given
		
01:43:16 --> 01:43:18
			some leniency, like, let me show
you a trick, and boom, the quarter
		
01:43:18 --> 01:43:22
			is gone. And then, boom, I take it
out of your nose those types of
		
01:43:22 --> 01:43:28
			things, is not what is mentioned
when we talk about magic in our
		
01:43:28 --> 01:43:32
			religion. When we talk about, Sir,
we're talking about the use of
		
01:43:32 --> 01:43:36
			devils and jinns to harm people.
That's the sehr that were for
		
01:43:36 --> 01:43:40
			that's forbidden, with no
discussion as for sleight of hand
		
01:43:40 --> 01:43:42
			tricks that's maybe different upon
		
01:43:47 --> 01:43:52
			320 unfortunately, ladies and
gentlemen, we have to stop here.
		
01:43:52 --> 01:43:55
			We'll take your more questions in
the in the future.
		
01:43:57 --> 01:43:57
			Okay, we'll
		
01:44:02 --> 01:44:05
			take more questions. In the
future. Jessica law here on
		
01:44:05 --> 01:44:07
			Subhanallah, behem, Dick,
		
01:44:09 --> 01:44:18
			nashad Lake, well as In the
insanity hat, whatever. Sobel hub,
		
01:44:19 --> 01:44:21
			whatever was said.