Shadee Elmasry – Raising Confident Muslims with Shaykh Shams Tameez – NBF 366
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Welcome everybody to the Savina sai nothing but facts. Live stream
coming to you from the great state of New Jersey, one mile off the
Robert Wood Johnson University Medical Center, also known
affectionately as Bob Wood. Robert Wood Johnson, you all know that is
the inventor of the band aid, the first aid kit, Johnson and
Johnson. You know how many inventions New Jersey has. We are
the inventors of the movie Hollywood originally was in
Edison. When Thomas Edison got really complicated and too
controlling, all the actors said, let's get out of here. And the
cheapest piece of land they found was Hollywood. So the first place
Hollywood was, was here in New Jersey. Well, thankfully, they all
took their facade and they left far, far away from us, but the
light bulb, the motion picture, the band aid. What else? Football,
the first basketball game here, baseball, American football. I
meant all these sports were invented, or the first game was
played in the great state of New Jersey. I mean, that's not really
a big deal because it's low, but this is a great state of New
Jersey. Is a beautiful day out as the summer now you could start
feeling the beginning of the ebb of the summer. And it's always
like an emotional time, because when the seasons change. And now
we can start feeling the air is a bit crisper, wasn't it today, guys
like the air was crisp. It was cool, right? Beautiful. And we
bring to you today a beloved guest, and that beloved guest is
Sheik Shems, and I should say
Mullah
Shem Sita mes. Why do I say that? Because he is a matridi, and he is
a carrier of the tradition that is beyond the river. And you guys
know what the phrase beyond the river is in Islamic scholarship?
Mawara and not it's the Oxus River, not the Tigris, yeah, Gala,
it's the Oxus River. That's way out there, and it comes with a
very unique, special Persianate tradition. And he is the keeper of
that tradition in the state, the country of England, and in Turkey,
where he lives. And he runs a course that you should all take so
that you could become educated in Akida to produce what we want to
do, which is confident Muslims. Let's bring him on. Welcome to the
nothing but facts. Live Stream, Sheik jam setames Give a haruk.
Alhamdulillah. Thank you very much for having me in your and your
kind words. My pleasure, my pleasure. Let's get straight to
the point. And let me ask you about where you are in England and
about the riots. That's the first thing I want
to ask about.
Allah, well, I live in highway because my hometown just on the
west of London. So in the south of the country, it's not a dirty
south, though it is in America, but it is the south.
Alhamdulillah, and yeah, the rights have been a roller coaster.
They've been an interesting roller coaster. Multi layered, multi
layered. I think there's a lot of politicking taking place that
people overlooking, but definitely it's been quite a roller coaster.
And in High Wycombe was there? Were there machekin?
No, there was. I think the the English Defense League did put out
a post that they were coming to hawikim, which has traditionally
been a Tory town, a conservative town, but not this this term,
because Labour's come into power. But I think there was about six or
seven of them that turned up. There were more anti protesters or
rioters than they were actual protesters. And.
And the Muslims around these areas, are they forming committees
to protect their homes in masajid and neighborhoods? Well, I think
one of the things with haywiki was we do have a large Muslim
population, but also we have really good relationships with the
community in general. So the mosque outreach is generally very
good. Everyone knows everyone the neighbors, whether they're Muslim
and I'm Muslim. So it was never going to be a big show. You know,
the ideal coming to Wickham was really just a waste of their train
tickets, waste of time when I came to England was, it was that High
Wycombe, where we went, where we were together, yeah, yeah. When
you came, you came time to come. So there was a school there,
public school, just to give people an idea of some of the places in
England, this school, while you walk in the school, you just said,
salaam alaikum. Assalamu. Alaikum, salaam alaikum. It says, If you
walked in Islamic school, but it's, in fact, a public school and
the area, I'm not even joking or exaggerating, and you can correct
me if I'm wrong, must have been over 70% Muslims. Yeah, right. And
so they don't need to make Islamic schools there, right there. The
whole school is Muslim that I'm sure they give them
accommodations, such as halal food for lunch. Otherwise, no one would
eat lunch. Yeah, they have a wudu area too. They have a wudu area in
the school, and the principal's Muslim. The principal is a Muslim.
I don't think that they have, they can't have is Islamic Studies
classes in the school, but right when the final bell rings, they
have an after school program stays an extra 40 minutes and learns
hanafiq, right,
and Quran and everything. So, yeah, absolutely. Alhamdulillah,
when a person will you want to build a confident Muslim is my
first question. What do you think is more important identity?
Or Adam
Allah
said I should be asking you these questions, if I'm honest, but I'll
maybe start off with just a mocha Dima, and I'd love to hear your
thoughts. I think, I think identity that is guided through is
going to be an identity that brings confidence. I think the big
problem, actually, that we probably have is because there's
been a lacking of in for so long you've had the sort of identity
crisis that we've had. They I think there's a term for in
academia now, which is post war on terror generation, which is in the
in the immediate aftermath of, let's say, 911 obviously, we had
seven seven here in England in that in that time we will remember
it the war on terror, etc.
All you ever heard from Muslims was, you know, how do we respond?
How do we defend Islam? There's no opportunity for creative thinking
and growth because you're just trying to defend yourself. And so
I think at that point it was, you know, are you British? Are you
muslim? There was this real cognitive dissonance amongst
Muslims. And so I think there was a lot of bending over, a lot of
breaking of rules, a lot of non Kosher or non Halal type of ideas,
etc, that crept in. So I think identity has to be rooted in, you
know, something that you said off camera that was amazing, which is
it's not just about having ill of the tradition, but it's really
being well aware of, and this is a cliche now, to know your
surroundings, no but I think really to be to be aware, you
know, to understand the psychology of one's people, to understand
where you're at your own lived experiences, to appreciate the
subtleties and complexities of of human psychology. And I think all
of that is very important. So I think being has to come first. I
think if I'm if I'm running a program, I want my kids out, my
young people, adults, I want them to be very clear on the on what
Islam is, who they are, what their place in the universe is. And then
they have to understand that in their actual context, 100% after
911
the most energized people were the the ones who had the biggest
inferiority complexes and were just dying to be accepted.
And they took over for a couple reasons. Number one, they were the
most energized.
They were like running to be accepted, so they ran to the left
out of fear of the right
and on. Secondly, they were used.
They were politically used as pawns, as people who here, here,
here's our, you know, us helping Muslims and here, or here's a
Muslim escaping from Islamic, you know, trappings and what have
strictures or what have you. So they're used in both ways, so
that, though, has run its course, it's ran its course. They've shown
to be bereft of any benefit, and in fact, got nothing except some
token,
you know, token observances from from the political parties anyway,
like we didn't get anything from you guys.
So I think in a lot of ways, that's that's run its course, and
now I think things went the opposite side,
with Muslims joining the right
thinking that for somehow that that's going to benefit them,
because we do share a little bit of commonalities regarding the.
Discussed with transgenderism and stuff like that, and even dislike
of some of their, you know, their cultural,
the what they're promoting culturally. But that should run
its course too, with these people being 100%
Zionist
right there are these guys are 110% Zionist like, if the Zionists
right now were to nuke
the whole that part of the world, these guys would support it, 110%
so, you know, it's interesting. Sorry, one
of the things I will say is that the left will never kill you, but
they'll corrode your faith. And the right. They won't crowd your
faith, but they'll kill you. Yeah, and so pick your poison. You could
die a Shaheed with the right or live as a monafic as indeed with
the left. That's your those are your options, right if taken to
the most extreme, those are the extremes, literally die Shaheed
with the right, or
live as in deep with the left, right, and as, indeed as a heretic
whose beliefs are completely incompatible with Islam. So I also
want to point that Muslims are small in numbers. So they, they,
they sort of move with the trends even within Islam. So the the
when the right rose up in the past eight years, Muslims shifted
right. Some Muslims shifted right.
You can see that in social media. But now I think the right's going
to crack
like Trump's lost. It's It's broken now, and they're talking
about the Maga Civil War. There's little whispers about it, and you
could see the cracks. So now we've tried out the left and see how
that failed, tried the right, that failed or leaned. I should say
we're like a tree that leans. Some people lean too much and break.
But now where? Where we headed? Now along hopefully, your own
identity, you realize what we've been saying. Actually, another
sofina side podcast from 2016 you have no friends, Bena fartin with
them in Lebanon khadisa. Now that comes to us in terms of, if you
have knowledge of your deen, you would have known that from the
start. Tell us, what do you believe is the top,
let's say three most important elements of knowledge that will
make a Muslim confident going forward and living in the West,
subhanAllah,
a Long Island. O William, but I would say that first and foremost,
I think people's aqidah has to be really, really clear. They have to
understand. And what I mean by that is, when you feel like, when
people feel like, oh, what's going to happen? People have to have
tawakkul. And you can't have tawakkul if you, if you don't
truly appreciate what tahid is. So I think really understanding,
imbibing that moment where, where Abraham has thrown Ali Salam into
the fire and seeks Allah's help and Allah's help alone. I think,
you know, we sort of say that as a story, but there's a deep aqidah
there, which is that ultimately, everything is happening in the
knowledge of God and with his will. And so I think imbibing
that, that's one thing. So I think a clear aqidah, because there's
barakah that comes with Saud Akita, I think bat and akade are
never going to help you your Aki, let's be clear. I mean, the other
thing that's really, really important is, I think I'll tell
you, I don't know what it's like in America. I don't know what it's
like in other places of the world. But as somebody that grew up in
England with a sub continental culture that came with the
diaspora
every speech I ever heard from a Maulana, every talk, every Taras,
it was centered around the Holy Prophet, Ali satosah. It was
central in everything every every gathering was about it right? And
everything was about the Prophet. It was about Sakura. Fidaki, ya
rasulallah. Bi abi waumi Ya rasulallah. It
was just talking in this, you know, emotional and No, no. If you
want people to have FIBA to pandin, if you look at the Sahaba,
you know, they would like, they would open a letter from the
prophet Ali Satsang, hundreds of miles away, and say, la ba
raslallah. Like for them, it was, it was about, it was about
sacrificing for the Prophet. So I think if there's one thing that
has probably helped a lot of people in my generation, may Allah
give us hustle khatima a good ending. Is what helped a lot of
people was, was the prophet, was knowing that he was there and
being committed to him and to his mission. So I think second to a
sound Akita, or maybe even in some ways greater, because it'll help
you in your aqidah, is really to make the Prophet Central, that
everything is for him, sallAllahu, sallam, and that he's your role
model. You know, like, this is why. I mean, I did a talk, and
some people got upset with it. Well, I mean, I was talking about
some people that you have in America.
But I don't want to mention names. Perhaps maybe we can send
influencers and powerful people.
And so all these Muslims, for their masculinity, or whatever it
may be, they go running to these influences. And I said then, and
this is quite a while back, that you're gonna get burnt. The reason
being is because lakad Kalam, firashima, really your only role
model is the prophet Ali satosam. He's the only one. We don't need a
great amount of him. Ali Satsang, like he is the Rajul of Ur rijal,
right? And so he is the role model. Ali Satsang, and there'll
be our tafa, what our you know, the differences between us are how
much we match him. So I think that's second or number two, I'm
not saying this in order. That's really important. And I think
third thing is Soma, that you are ill. You are ill. Cannot just you
can't be autodidact, maybe in some fun, but not in your deen, like,
there's one thing to transmit a particular science, like Nahu,
like grammar, but there's another thing to transmit the religion
as a whole, as a fiqh, as a man Hajj, and I think sohba With, with
the Ulama, righteous ulama, is extremely important because you
learn Adam, yeah, and I'm sure that can become a whole topic as
well, but if you learn Adam, so I think those three things that if,
if I personally believe Is your Aki that has to be sound. Number
two, your the prophet has to be central in your life. Number
three, you have to have those are rijal that you are seeking. They
have to be your teachers. They have to be the Ulama, the Rabbani,
those that lead by example. And I think that those are things that
kept our religion alive up until this day. I think up until this
day, the Ummah always shared in these three things.
Do you? Would you consider it accurate that love of Allah,
Subhanahu wa the messenger, peace be upon him, actually should be a
prerequisite to study in aqidah, because you won't get so far if
you think you're just studying theory, but you will get really
far if you love the subject of your study,
and how? What is the best way to inculcate that love?
Well, Allah AJ, but I'll say one thing, Sayyidi. I remember when I
was in Tarim, we were reading after fajr kawaid al aqid With
Sayyidi al habili, Omar bin Hafid hafiq. And he was, this is a Akida
textaly, a short one, but it's aqidah. And I remember, and I'm
not just saying this, this is without any Hulu. I'm not being
and I remember thinking to myself, was this a DARS of akhida or a
darsa? I couldn't
tell the difference, yeah. Like when he was he was explaining, I
remember he was explaining the term Hadith, which is for
something to be contingent essentially or originated. And he
went into this idea of, how are you comparing god? I can't even
repeat what he said, How are you comparing essentially God to
things that are originated? The usal is nothing. The usal is that
they didn't exist. But it was the it was the Valk. So I don't know
how to translate these terms. It was that felt that, that spiritual
prowess that he he possessed, that I walked out spiritually charged.
But we were just reading our key to text. So it's and Sheikha lucky
once said, There's a quote from him that I think you said to the
effect that an academic can speak many, many words and not change
himself, but the same can change an entire nation with Justice
state. And I think people think this is very cliche, but I don't
think it's cliche. I think it's very true. I think that the in
being those awliya that are love is so inflamed in them, they're
like on fire all the time with that love of Allah and His
messenger that has come to them through the Senate. It doesn't
come out of nothing. It comes because you sat with others. They
were in love. They sat with others there. That love is passed on by
torches, not through books and words. It's a torch, a baton
that's passed through the Raja of Allah, taala, and one person may
receive multiple torches, so his flame becomes bigger than all of
them, right? And that's how you have a muja did, right? Because he
received from 50 torches.
Added them all together, they became one huge tort, like a
memetic Right? Was like this. He was himself a mountain. But he
wasn't a bit amongst his people. He was just saying what they said.
But he had gathered so much and so so you get, every once in a while
someone who gathered so much fire, and as Allah gave him more tawfiq,
and I shouldn't you shouldn't actually use fire, but say the
flame of mahaba, but
if they teach you taymum,
Allah, you'll walk away transformed, because they will
bring you marif hikam and show you the Rahma of Allah and His ibad.
And they'll draw analogies with torab and Matt, because we purify
ourselves with torab and MA and we're made from Torah and Matt,
like they're they'll bring you marif, they'll bring you.
Means, like things related to, to the Divine and his creation in
this world, and you'll walk away like, as if you just came out of a
Majlis of tasawwuf,
right? Because everything, if they, if, I think, if they taught
you how to cook food,
the everything, because it's like, as you said, it's the state. It's
not an academic, academic approach to things. It's their spiritual
state. Spiritual state is a big, fancy word, but really what it
means is a a love of Allah subhanahu wa is and the love of
the messenger, peace be upon him that they took from their teachers
and they increased, gave it more oxygen by constant exposure to
Allah's attributes of the Prophet Sira and shamad.
And that's really what people
need. You know, Can I say something silly? Yeah, one of
Sayyid, hassin Odin, I remember he, was giving a DARS of Bukhari,
and he's an elderly man, and he has some of the highest as Hadith.
And he mentioned the Hadith where the Prophet SAW Salam lifted his
two fingers, and he said that Haqq like me and that person are going
to be like like these two fingers. And he said, some scholars have
said that he he he put his two fingers like this, and some said
like this, and some said like but you know what he you know what he
did in the DAS, yeah, he sat on his hand. When he taught the
Hadith, he sat on his hand, and he said, just so I don't forget, and
I do a gesture with my fingers that the Prophet didn't actually
do, and I lie against the Prophet. So when he would teach that
hadith, he used to sit on his hand, just in case he mistakenly
doesn't do it. So it's like you're learning a hadith, but you're
learning, you're learning what that means from these people. And
I think one issue here is, I mean, Sheik Mohammed shakair from Sham.
Sheik Mohammed shakair is one of the leading Sheik Ali. I mean, he
studied directly with the likes of faith, with the likes of Shaykh
Hassan habanaka And Shaykh Mullah ramabad, boti, Sheik Sahib sada.
And he taught us bajuri Shah on the Shema in Istanbul. And
whenever he would mention the Prophet's name, he would he would
cry like I have my audios and my founder I recorded with the roast.
It's just him crying the entire Das. So he's teaching me
something. It's, it's academic, because it's a hadith in that
sense. But what I'm learning, what I'm taking from him, is something
completely different. And I think when we're speaking like this,
you're gonna get somebody that's gonna sit there and say, Oh, this
is just Sufi, Goofy, some sort of, you know, the strange because,
because we're so deeply material, and I really mean this, we're so
deeply reductive in our understanding of religion, etc,
that these things sound weird and abnormal, as opposed to these
things being the driving force behind all of the khayraf of
what's happened before us in terms of the spread of Islam. And it was
always this deep spiritual state that led the way. But it somehow
see Ajit. Maybe this is the huraba. I don't know, like when
they say Khadi, thinking just means you can look different. What
does looking different mean? What does that mean? But maybe that you
will actually sound Khalid, because in a deeply material,
reductive world, you are speaking about something immaterial and
something of higher of a higher purpose. How about the innovation
of academia is the separation of Elm from Amal, right? So the when
you study Islam in an academic environment, the whole process and
taking those courses with those teachers, with the rules of those
universities, we have to say, does it have a ruling? And is that
ruling for prohibition? Because this is a massive
innovation to say we will read and study without taking any
positions, without advising ourselves, without advising one
another to act upon what we're reading and considering Haq. So
you're going to sit in a room and study the Quran within admission
that you cannot say it is Haqq.
Is this not the greatest of bidah, right? This has to be the greatest
and innovations in how we said, misguided innovations, and even
leads to nifaq, because that's what does. He doesn't act upon it.
He doesn't feel anything inside of him. So that approach to Islam and
Sharia is a problem. And when you take from people, you can take
from people, you can sit with people who are guided and never
read a single letter of knowledge and end up in a better state than
somebody who read a lot of books but never sat with people, what's
the reason is that people show you the application of knowledge, so
books don't show you the application. So you're going to
wing the application, you're going to wing it, and you probably do
something wrong. And that's why sitting with people is the core
of.
What Islam is and when. And it takes us to the point that
I would venture to say that Muslims the history of Islam, the
last 500 years, we've lost every battle, yet we continue to win
the war. In the grand scheme of things, Muslims have lost every
single battle, maybe for last 500 years or less, right? 400 years?
Who knows? But why are we still winning the war? Why is everyone
worried about Muslims? How do you have in the worst political
decade, a century, 1924, to 2024 it's got to be the worst political
deck century Muslims ever had.
Yet you end up with over 100 million Muslims in Western
countries. How does that happen? So I'll tell you how it happens is
that the religion works for the individual, the family and the
neighborhood. It's still working for the individual and the family
and the neighborhood. The bottom of the pyramid, the top of the
pyramid is the body politic, the nation and their armies. Well,
there that's corrupted,
but the broad part of the granular element is still working. So
you'll see Islam being practiced in England being practiced in
parts of France. You'll see it affecting homes and families
living by this everywhere in the globe. You just won't see them
coming together and forming a body politic, because that they can't
do that at this point.
Take of the West, for example. They're the total opposite. They
win every battle. They got the strongest governments, the
strongest militaries. They control the economy. Yet they're losing
losing their own kids, they're losing their own societies are
crumbling. It's exactly opposite of what's happening to Islam,
right?
And that's because Islam did not come with a political plan, a
blueprint and all that. Yes, it does have those elements. We have
khilaf and all that. But it essentially came for the
individual as well to fix you, to fix your family, to fix the needy,
to fix your neighbor, all that stuff. And that's what the
monoculture of the world is not bringing. Is not bring any
solutions to that. In fact, it's corrupting that. So when we talk
about the confidence that Muslims have, it has to be, as you just
said, tied, connected to connected to companionship and Saba. Which
leads now to the next question. I'm listening to your stream.
Where do I get the Saba from?
From Dr Shadi, you can go to you can go to New Jersey, and you can
benefit as many. Many have one of the things sheikhab lakim once
said is that he said to make a dua after maghrib. That if somebody
wanted to find people or somebody that will help them in the in the
in their journey that to make dua after mother, Allahu, Ali Ali
Maul, a rough translation of that would be, oh, Allah, point me to
the one that will point me to you and make me reach the one that
will make me reach you. And we make dua to Allah for lots of
things. Why not make duat? And again, I'm not, this is not, I'm
not trying to, you know,
but we have, Alhamdulillah, we still have many senior Masha IQ
alive, many noble people alive. But I would say this and forgive
me, Doctor Shadi, if I'm going to say something that maybe some
people might not like in your comments, or perhaps, or you know.
So forgive me for that. But this is really the distinction of Allah
Sunda,
that what you really want to find us a traditional Sunni on Allah,
and I really mean that, but you need to find people that have not
been tainted by any type of ideology, even if it is calling
itself Islamic, but is reductionist in its core, like you
don't want anything to do with that. You don't want anything to
do with any type of groups that really are going to diminish the
merit of the Holy Prophet, Ali Sato Salam and diminish his role.
You don't want anybody that's going to reduce religion just to
dos and don'ts and is going to attack some of the greatest only
of our of our history and past. And so I think for that reason.
Now, one thing I say the alhamar once said,
he said that if, if you, if you find yourself in a place that you
do not have access to Allah's awliya, which is, there's always
awliya of Allah, but if you find yourself in a situation, he said,
then sit with their books,
with the books of Al qaw. I don't mean the books of just the books
of Al qaw. And as you know, in the Roha, even till this day, every
day after a read a number of the books of Al qaw, to have you
honor, maybe six, seven books they'll be reading. And he said,
read the books of Al qaw. Why? Because if.
You couldn't find those people, then at least be in conversation
with them. Yeah, and the barakah of those books and and those
authors, and what they wrote Inshallah, that you will benefit
from, from that barakah also, one thing that he once said was, he
said that there are people that they their bodies are far but
wakalub Huna, right? And then, but their hearts are here. And there
are some people whose hearts bodies may be here, but their
hearts are far. And so I think, you know, maybe that's a different
point. But I I think if people make dua, they look for righteous
Sunni ulama with traditional asanid. And I don't just mean as
Salaman Hadith or in a text, I mean son of to transmit religion
in general. I think that's one of the, one of the one of the most
important things that you can do because of learning that Manhaj,
that Adam, from them. That's what I would say, Allah Alan. But I
don't think Allah would leave anybody in despair without finding
those sorts of people. If you are on Instagram, hop over to YouTube,
Safina society's channel to listen to myself speaking with Sheik
tomiz. He is a scholar from England. I know he's not going to
call himself a scholar, but we also introduced him as mural
Hashem. But he also has a course coming up that you could study
with and we're going to talk about that course soon,
but we're talking right now on the confidence of Muslim building a
strong Muslim persona from whether it's youth or adults, it comes
from sitting with those who sat with those who sat with those who
sat with those all the way back to the master of peace be upon him.
This is something only this Dean has.
That's the Senate. We are a religion of the connected chain.
That's one of the hallmarks of Al sunna. You're not just connecting
knowledge and verifying knowledge, you're verifying the application
of that knowledge in our times. So how is the today raising his kids?
How does a sheik go about working in a secular job? How does he
remember Allah in these days, in this hectic economy that we live
in that's hyper competitive, where we got to compete, 24/7
things like that. How is he interacting with different
messages that may not exactly be the way we want them to be? How
are they reacting to political turmoil? We're not left alone.
We're not alone. We have plenty of support, but we have to seek out
that support so but what happens if we don't have that support? You
said you read the books of the comb. The comb is a word that
comes from a hadith that refers to people who are blessed in their
gatherings, to the point that they're so blessed that even if
somebody were to sit with them who was not one of them,
that Allah would, would would forgive that person all their sins
and transform their sins into a mountain of good deeds just for
sitting with them. So they're called in our tradition, Al QAM.
It's based upon a hadith humul, who sits with them. Will ever
leave miserable. It means you sit with them. You come miserable. You
sit in there gathering for a while,
all this Rahma descends, and then you leave you feeling your heart
has been clean like a mirror, and you feel happy and good and
revived, and you take on life again with new vigor. So that's
the comb. Now let me ask you this question,
where are, what are the first books
that of the Q and were they chapters in Hadith books or
separate books
SubhanAllah?
This? This area is not an area that I ever feel comfortable
speaking about, I said, Can I say before I attempt an answer, I
said, I was teaching a class. It's a Kalam class. And so some of the
students, masha Allah, they like some of the discussions, and they
wanted to talk about the Shaykh al aqqar Ibn Arabi, etc. And I had
Shaykh Shah Arani, is called sear with me. And so I pulled it off my
shelf, and I said, You know what I do with this book? I kissed it, I
put it on my forehead, and I put it down next to me, and I said,
this is what I this is what I do, and I'm not. That's not, that's no
showboating. That's honesty that these are people that I do not
understand, but I trust them. However, I would say that if
somebody wanted to get a good introduction, to see how they
write, what they say, what sort of Kalam, what sort of discussions
that they have, I would really recommend rasala to mahavana, the
book of assistance by Imam Al Haddad. The reason being is
because it's a great introduction. It's as simple as it can be, of
course, very nuanced, but it's as simple as it can be. And I
generally think the works of Imam Al Haddad. Why do I say that? The
reason why I say that is because Imam Al Haddad modeled himself in
the ghazalian method, right? Which means that Imam Al hadda did not
like to delve into unveiling what was unveiled through Kash, for
example, he did not like to involve his readership into areas
of.
Understanding that they do not have any way of getting to because
if he was, if he was to, if he was to begin speaking about esoteric
experiences, the way others have done, like a sheik shaharani, like
a sheik Akbar, like a suharti, like others, then the problem is,
is that I can't verify that, and so what you end up having is you
have a split of people, some that will trust them because their
teachers didn't, some that will criticize them. And we've seen
that. So I think Imam Al Haddad did, even though Ghazali does. Of
course, Imam Al Ghazali does mention certain things, but what
does he say in the he'll say, and Allah showed me some things here,
which, if I can't write, right, I can't write. So there was times
that even Imam Al Ghazali had to stop his pen. So I think Imam Al
Haddad is a great place to start. Obviously, Alima al Ghazali
himself,
his the mothers of the heart. I really recommend these sort of, of
course, amazing books to start. But I would say to people, for
Allah's sake, for Allah's sake, if, and I don't, and people find
this very troubling, because again, we live in that in that
Twitter world. We live in that world of deep arrogance and self
righteousness that I can understand everything. Imam Al
Haddad says that what I fear for you is somebody may say, because
he actually says, leave some of the things that Imam Arabi Sheik
Aqaba and Imam Al Ghazali mentioned, he says, if you say to
me, I'll take what I understand and leave what I don't understand.
He said, What I fear for you is what you think you will you
understand. And so I think, from that perspective, I would say that
do not read those sorts of authors for academic purposes. They were
not writing for us, except for those that are People of saluk,
people that are going to take the path with that, with the with the
Shaykh, and they are going to try and understand those isa Tariq, or
experience them, if somebody just wants to. Imam Al Ghazali is
on the Sunnah, the Allah. It's published by dharaman Hajj. Now I
forget the name, if somebody remembers it in the chat, and you
know what I'm talking about. Then put it in there where it's just
about Amal. It's just Amal. He just gives you practices to do.
Books like The Book of the book of assistance by sorry, the beginning
of guidance by Muhammad Azali, the book of assistance by mam had some
where all they're dealing with is how to notice certain problems
with your heart and how to rectify your deeds through imitation of
the Prophet. I would say that's very, very important. Can I say
one other thing? Forgiveness, absolutely what you said. Sayyidi,
I think a shamail and Muhammadiyah is the greatest book into Sabah,
shamail of the Prophet. Alayhi, salatu, Islam is the greatest book
in the sawaf, imitation of the Prophet is the sawaf. So I think
reading about the life of the Prophet, his description, this is
the sawaf. Reading those books like bidayatul, hidayam, al
Ghazali rasa, Al mahawala, would be excellent starts, an excellent
start for somebody that wants to understand what Al QAM were doing.
But beyond that, it should not be an academic thing. They should not
be reading
anything beyond that for just the sake of arguing. Because the fact
that people read this stuff and then have debates about it is
just, it's, it's, it's unsettling. It makes no sense.
Let's talk about your course. How does that strengthen a Muslim
so there's a couple of things. Obviously, we're just starting
off. The one, the one course that we're trying to do right now,
which is aimed at teenagers, actually, even though the courses
that so the courses so, okay, so the idea is the courses that I've
been up until now have just been on Kalam for adults, and the hope
is that they fill in their gaps. And the reason why I did this, if
I may, if I may, indulge here, is that what I noticed, and I'm sure
you have and other people have noticed, is that you've got people
that are out there that have learned, let's say, about the
SIFAT of Allah, and they and they're now fighting with, let's
say, you know our brethren from a Salafiyyah on some issue, or
they're or they've learned a little bit about Ibn Al Arabi, and
now they will have a fight about you. About, you know what you
know, whatever it may be. But when you actually sit down and talk to
them, they don't know basic concepts of AK, either they don't
know what they believe or why they believe it. So what we decide,
what we decided to do, was to teach Kalam contextually. What I
mean by contextually is to tell them why the arguments are
happening and what and who they are arguing with, certainly learn
a paradigm. So the whole point of, if you take a Kalam course, you
shouldn't just come up with knowledge of the Messiah of Kalam.
You should understand the point of Kalam. Why? Because the Messiah
may change. So you should understand how would so what we
do, and you can probably, you know, test some of the students on
this is that, how do you think an ashali will respond to this? How
do you think a maturidi will respond to this? Because you
should have let the Usul of these motherhead Through reading those
texts. This course, specifically that I'm really excited about
is actually for what we call Key Stage Three and four in the UK.
Because, let's be frank.
When a 30 something year old comes to you Sadie, and says, I, I've
got, you know, this doubt. Or why is Islam like that? That makes no
sense to me. Or they become theophobic, or they suddenly,
well, why does Islam have this principle? It doesn't make any
sense. It goes against, you know, the the Human Rights chart of the
United Nations, or whatever it may be, you know, unpicking or sort of
deracinating that that Shub, or that that Shaq, is really
difficult, but if you could lay the groundwork so those Shubha,
they bounce off from the very onset, beer than Elijah, Allah,
that seems to me to be a better idea. Prevention seems to me to be
better than cure, yeah. So what I decided with this, and this is
just one, like I said, we're new. We're starting. We're just
beginning this one. I'm really, really hopeful for because I want
those kids, because I don't know what it's like in America. I know
what we learned at the GCSE high school level. I think that's
equivalent to you. I know when you study Ari or when you study
philosophy at a level, which I think you call college. I know the
sort of shuba hut that people have. I've been through it myself.
Other people have been through it. So can I can I? Can I curate a
course that deals with that from the beginning in the best way that
we can? So they're very confident, like we had a course yesterday, a
one day course, it was open for the whole community on the five
perfect proofs of Islam. Why I did that is because I just wanted
those people, young people, 16 year olds, whatever they are, to
walk away saying, You know what? My dean is Subhanallah perfect. My
dean is perfect.
That's what I want. So for me, the maksad of any course has to be
that those students already were trying to do it with adults. And I
want to build a proper Kalam course that's in English entirely.
That's just for them, but for the for the kids, I want them to get
their Islamic studies. They have to get the Aki, the same with
whatever it may be, but the objective of the confident Muslim
diploma has to be that they come out confident. They desire what
comes their way in life. They will have that. And I tell you why I
say that, because in my generation, just by being a first
a second generation, Kashmiri born Brit, meaning I was born in
England, but my parents were migrants, because there was so
much of that traditional Eastern culture that Kashmiri culture in
my house, I feel like it protected us from so much. But now, when my
kids are growing up, when I think, when this generation growing up,
they're not growing up with that, with that, that net, yeah, you
know, they don't have that net, that safety net, so because they
don't have those cultural mechanisms that are in place to
help them protect the Imam.
So, so what do we do now? Do we just leave them to the sharks? No,
we the Islamic Studies programs need to be right? What do I mean
by this? I'm not saying that it's not done right, but it can't just
be. I'll tell you one thing. The assumption of most Islamic Studies
programs right now is that the kid is already faithful and will
remain faithful, and we just need to give him details about his
Deen, I want to, I want to teach kids with the assumption that they
have no faith or they will end up having no faith. That's the
difference between what I'm trying to do the other lie to Allah, I
want, I don't want to assume anything. I want to give it to
them. Because you could assume that with our generation. Astra,
Allah, how dare you ask about X, Y and Z, fair Allah, and you would,
you would dare question it. I know somebody. He would say, a kid
say, I'm going to do that. They're not going to do that. They don't
care for hierarchy. Be Yeah, I actually remember
a lot of elders, grandparents had never, had only heard there's
something called ridda. They never seen a murtad his whole life.
Never seen a muta SubhanAllah. Right
today because of Tiktok Akita battles and
things like that. People are introduced to a 30 I like to call
it Hambali instead
Ashari and matridi right away. What are the foundations and the
sources of knowledge and foundations of the madhhab of the
maturi di adida
Oh? You're asking the question. Sorry, I thought you were going to
comment specifically the maturities. Specifically maturity.
Yes, I would say first and foremost, they are almost, of
course, identical to the ASHA Ara. That's one thing. But generally
the main positions are going to be the same, where the maturity is
perhaps most significantly, most significantly differ from the
asharis is in the fact that they believe that good and evil,
specifically knowledge of God, you are legally obliged to believe in
before revelation. This is such an important and huge and it's a
powerful masala. Why? Actually, I mean, I could choose a number of
them. I taught a course on the khilafia, between, between the
whole lot, but I choose this one. Why? Look at the difference for
Imam Al Ghazali, who's in a Shari if, if the Dawah does not reach
somebody, and I'm originally, let's say, or somebody there the
rainforest, if it is.
Reach them. They are not mukha love Mukalla, meaning legally
obliged, morally obliged, meaning they won't be rewarded or punished
at the end of it, because there was no Rasul that came to them.
However, for the matulidis, because of a position, a coal, a
statement from Al Imam, Abu Hanifa, Rahima Allah, which is
that, because this is so badihi, meaning it's it's such a self
evident truth that your very akan gives you tak leaf before
revelation, Kabal aburu. That's such a big difference between the
two schools, because that sets the tone for how the maturities are
going to look at akan, how they're going to look at moral ontology,
how they're going to understand that entire moral framework, it
will come from that like, for example, even discussions of Wajid
can perhaps and far than Wajid in fiqh, and also in fiqh, the
difference can fit into these sorts of discussions of the role
of the Akan, the role of hekma for the maturidis is is different,
and, I would say, more nuanced, perhaps, than it is so I can for I
understand how you're saying that by your intellect alone, you
should know you have one Creator, but tech leave also involve,
involves me being threatened With a punishment.
No, so Akil alone does not inform me that if I don't do this right
thing, which is to say, Yeah, we have a god and or a creator.
No, without that alone, AK alone will not tell me that there's a
punishment if I don't do that. So when you say, mukha Lev, are the
is it punishable?
Are you going to be punished when you haven't even been informed
that there's a punishment for this?
Exactly, and that is one of the counter arguments. That's a great
argument, by the way. I wasn't expecting to come, come and defend
the matter. You just come today. That's fine.
It's a great it's a great point say the that they're not told that
they're necessarily going to be punished. However, in light of the
if you look at the story of Abraham as well, which they use as
a delil, you have to understand something. You don't know that
you're gonna be punished. But they're saying, for example, you
know, badaha, that if I don't eat, I'm going to starve. You don't
need to be told to know it innately. So what tama to read you
the saying is that the Aachen is such a tool when it comes to
malifatollah, that this is such an Amar badihi, a self evident truth,
that it's, it's, it's apparent, it's self evident, that you have
to do it and you will be punished accordingly. Now, however, can I
just say something just on the counter? You have
to understand something for the maturities. Look at their line of
reasoning here. Their line of reasoning is, you need a messenger
to come and tell you, right? So let me counter this back. Let me
push back. You need a message to come and tell you. How do you know
the messenger is true
with the messenger is true with proofs, the greatest proof being a
mahaja, correct? So they will say, they say, What is a majesah? They
say, fayal Allah. It's the act of God.
Is the mama meaning and Allah, meaning, it's the act of Allah. So
you have to, in order for you to get to the Rasul, to even take him
seriously as a proof, you have to already accept as an Allah that
can break the habit of nature. So for for what the maturities are
saying is that if you do not accept God before that, you've got
nowhere. Otherwise you have a doubt you're using the messenger
to establish the message and the message to establish the
messenger. This is called a door. It's a vicious cycle. So they said
you have to break Imam Al Ghazali, being the genius that he is in the
South. Obviously, he gives an argument which the maternity
naturally accept. But he says, No,
the taqif leaf comes. It's enough for there to be a Darya. We call
the Darya, and I don't want to make this into a Kalam thing. But
he says, if somebody was to run out of a house say there's a snake
in the house. He said that that would be sufficient for you to
have to wajo, correct. So he says, If a messenger, no, go ahead. If a
messenger was to say, if a messenger was to say, ilahokum,
ilahat, right, your Lord is one Lord, and he's a Bashir and
another, he's the he gives you the god tidings of the reward, and
he's a warner against the punishment. If he does that, he
says, even though it might not be enough to give you taklief, but
it's a Darya that forces you to have tawaju. Once you are able to
have tawaju, the focus towards it, this is enough for tak so
therefore there's no doubt that's how Ghazali tries to get out of
the door. However, that's not sufficient for the matrilines,
because they say, Yeah, somebody could take a Christian could take
your attention that way. You know, somebody else could take your
attention that way. What do you know with absolute certainty in
LA, because that Allah exists. So again, this is why they never
fixed this problem, did they? But this is really where the debate is
coming from. Very good, very good. Well, what would you say is the
purpose that the Met?
School, which we can also ask for a school came into existence. In
other words, why does Calam exist in the first place? A very simple
question. Why would I need I am and madhhab in aqidah? If I have
the Hadith of the Prophet, I have the Quran and the verses of the
and the sayings of the Salaf right there, why would do I need more
people to talk about Abu Asmaa? Say the you know, ALA, Rasi waini,
the asul of din is the Quran and Sunnah. Of course, it's the Quran
and Sunnah always. But it's the same reason why you say Kullu,
Fay, marfua. It's the same reason why you have grammar. It's the
same reason why, like, why are you studying sarfana Like a grammar,
because you need to get to the Quran and sun and understand it
properly. Likewise, had there not been a reason? Had there not been
firaq batilla, meaning you used the words earlier, had you not had
misguided sects with their problematic beliefs, you would
have no need for Kalam, of course. Why would you, you know? Why would
you Kalam came about, and Kalam is nothing. It's just theology. It's
just studying Muslim ahqidah. And it gets philosophical, because the
questions became philosophical now, and I'll tell you what I say
to people sometimes, when they get upset about this, I say, Look, if
somebody was to come to you like you're, God forbid, your family
member, and even if you can't answer, you're going to try your
best in whatever way you can to try and help them. Even if you
don't have the answers, you may have to just submit and say, I
don't know the answer, but you're going to at least think about it
and stop where you are with Kalam Ali man Abu Ashari was from a
misguided sect himself. He was a Martha's Ali. He was raised by Abu
Ali Al jabai to take the seat of Iraqi. He falls into doubt, as
famously narrated that he sees the Prophet in his dream, Ali saram,
when he's in deep, deep depression himself. And the Prophet says to
him, what's wrong? And he says, Ya Rasulullah, you know what the
issue is. And the prophet is something in the dream. It says
that he holds up the Quran and Sunnah. And he says, this is your
your scales, whatever what conforms you accept, whatever
corresponds you accept, whatever doesn't you reject. Then he goes
flip to the other side of being ah. Writes as Al ibana, some
people are going to probably comment not so nicely about that,
but that's the Taqi from Sheik sale and many other scholars that
I had from them directly. In any case, when he realizes that this,
the Martha are winning, people don't know how strong the martyz
were. The Martha's Allah took this the Abbasid seat. They they were
literally converting mosques that had on top of the door saying
Kalam, aluk, SubhanAllah. So what people don't understand is that it
was a huge problem in that age. And so Allah sent these righteous
alamah that defended the Quran and Salah, the akade of the Muslims,
using arguments that a Muslim just like nothing but a fact, what you
this whole project? What's happening here? It's so important,
which is to speak in a language that is relevant. Yeah, that's all
Kalam is nothing more, nothing else. Is there good Kalam? Yes. Is
there bad kam? Yes, of course, there's bad Kalam. The kalam of
the mahatasana is bad, but the theology that defends the Quran
and Sunnah is nothing but good. Can I say one last thing, please,
if you don't mind, this is this may seem like a digression, but
it's not. If somebody is listening to me now saying
astak for Allah, why do you something as somebody that
accidentally fell into Kalam, I'm not great at it, but it's
something that I, you know, I try at only to help your akhira,
but if you asked me, and you asked most of the people that are around
me, that are younger, some of the younger students, I always tell
them, If I could go back, I would do Hadi,
right? But the only reason for the tahasin Kalam, or the attempt at
least, is because it's important. That's it. There's no other
reason. There's no enjoyment in it. I remember my mother says the
IK Madras in Istanbul from which I graduated, right? And I it was
Ramadan two years ago. My final year, and I remember we were
fasting, and we had done a whole day of Kalamata, and I was
destroyed. We used what battered in English, in British English.
I was completely exhausted. I was exhausted. And I remember thinking
to myself, I have two hours until, Iftar two and a half hours, no,
maybe three hours. So I had a whole plan. I'm going to get home,
I'm going to rest for a bit, and then I'm going to have my startup.
And I was really, really not in a good place, and I were walking out
of the blue mosque area with with my friends, with me. They said,
Oh, do you want? Are you going to come to the dance of Hadith? And I
felt so ashamed to say no, right? That somebody says, Do you want to
come to the DAS of Hadith and you say, no, like, how can I say those
two things together? So we have this word in Urdu where we use the
word beharat, right, which means that you have no Hera, right? You
have no chivalry. Yeah, You're shameless. So I said, Of course, I
didn't even know what the Hadith was, what buki was. So we went
into the Darwin Hadith on the way, and it was.
Hijazi. Shaykh was jazi who was teaching the MATA Malik, Imam
Muhammad shahibali.
And he was teaching in the in the madrasa, I didn't even have enough
place to sit beyond the Shah position, so I'm sat, and I
thought, I'm going to get destroyed here. It was packed.
They were sat around the Shaykh. Wallahi. Wallahi, he read for two
hours straight, SubhanAllah. I didn't feel tired, I didn't feel
uncomfortable. I left. I felt like it was fresh morning. I had the
whole day ahead of
me, SubhanAllah. And so nobody should get this misunderstood,
that somehow people that talk about Kalam or the Ashli or
something and ease of the Prophet is our spiritual bread and butter,
SubhanAllah. He's whatever we're doing. It's like salah. It's like
when people pick up weapons to defend the borders of Islam. Think
of Kalam in that way. Type continue. First, the story of Imam
Al Shari. He wrote the ibana. Then what
So Imam the from what we know from Imam Al Ashari is that he first
became Afari, and he wrote Kitab al ibana, and he was there for a
while, but as remember, isn't going away. So he wants to defend
the core akkaid of the Muslims, but using their terms, using their
language, hence why he began to do so. And it was actually not him.
He did not codify the ashali school, by the way, he didn't
build it. He was just reasoning,
using their tools to do so. This is before
huge movements in Kalam. It was actually his grand students, two
of which most famously so Ibn Farrukh, of course, is from his
students, but from his grand students, the likes of Alima Al
bakilani and the likes of Al Baghdadi. These two are the ones
that actually codify into a school. And then from their
students are the likes of Al Jawani, who really is a master of
the tradition, builds it out beautifully. And then Ghazali is a
student. By the time you come to Ghazali, Ashley ism is at its peak
in terms of the Classical Period. This is what we call the classical
period of ashaliism, not the early period, but the classical period.
This is where it's at. It's apex, pure theology, very little
philosophy. But it's only after al Ghazali, in the time of a Razi,
that a Razi. Now the mafla are dead.
Lahazali has dealt with Ibn Sina and the likes of the Hakama, the
philosophers. And now a Razi is coming into his own. So he is what
we call post classical ashaliism, where he opens the door to a wider
ARRA of arguments. And the tradition continues on this way.
And there's a couple of podcasts that I did with Caravaggio
Institute on this that somebody could look after one on the entire
development of these schools. But Imam Ashari, what I'm trying to
say is he did not codify school, but he did argue and reason in a
certain way that his students and grand students then developed into
an actual school, like a method. Basically, the founder speaks, he
does his work, and the and the students take the example and and
fortify it, and build it out and define what he left missing, etc.
So you're saying that he started as a motazili, then he swung the
opposite way, left off all such argumentation, and just studied
Hadith and Athar. Then what caused him to come seemingly back to
utilizing or using Hadith as and nonetheless still arguing against
whoever he was arguing against,
for the same reason that I think we do today. My point is here is
that it wasn't like he didn't study Hadith or didn't know what
the position of the and when I say Afari, they won't call as but what
the mahabhasarath was in aqidah, generally speaking, right? And so
when he writes Kitab and ibana, according to the Taktik of many
scholars, he's just outlined the basic doctrine of Sunni aqidah,
yeah, what we all believe, what we all believe, generally speaking,
with some wording that does look like it is non ashy, and they can
be Tawheed or whatever made for that. But let's say we accept it.
Let's say we accept it. But Imam ashali is a man on a journey. You
know what? People have to understand. He's a man on a
journey. Oh, yeah, but people have to understand, you know, it's
like, sometimes, like one of my favorite people, and I'm sure for
most people, it's someone like Malcolm X. These were people that
weren't phased by things, or people they were always on a
journey. If they found the truth, they went in that way. So I think
what people have to understand what Imam Asha is that he was on a
journey. He was he rejects all of that becomes very basic in his
Akida in terms of what it means. And then he begins defending that
Akida, using the arguments of the meaning, using their their style
of reasoning, the tools of reasoning. That's what when
the four Imams famously condemn Calam,
how do you answer somebody who says, How could you.
Be a Hanafi Rama here, only man condemned. What do you say about
that? The same way they condemn bida? Same thing, same thing. This
taksimat of bida that we all accept. The one second thing is
that I, I am irrelevant. What's relevant are the scholars of the
past. And so if, if I am a shafari, for example, then I am
constantly looking to Alawi. I'm constantly looking to Ibn Hajar. I
am constantly looking now, they were not mutika Leon, but they
were also, they were broadly Ashari. So they were definitely
Ashari. And you just have to read their works for that. And even I
think our brethren from a Salafiyyah are recognizing that
today, you know. And so there's two schools amongst the Salafis.
Now, one school just makes that feel of them also, and they are
despicable creatures, and May Allah guide them. How do you make
fear of the likes of Anna Ibu Hajar? And then you have the other
school, which says, Oh, the master of talaqi, which is that they were
actually Atari, but they dipped and fell into into asherism, which
is strange to me. But if anybody has ever read Nusa to another fit
adich al fiqh, his entire epistemology is actually, yeah,
when he's speaking about IQ to Saab and daruli and all of his
discussion literally just came, it's like he came from the Shah of
taftazami. So please don't, don't, don't give me that there are, if
your epistemology is of a madhhab, you are of that Mother, if you're
a Sula of a Madhab, no. And they did, they ever contradict a Sharia
in any of their works, no, in nothing. So, so I'm irrelevant.
What did nawawi say? He knows better? What a Shaffer even? Yeah,
and he knows better. And it must be that they were criticizing the
kalam that existed at their time, which was matazili Kalam. Exactly
It could be. You could have an ashali today that delves into some
type of falsifah that's contradictory. That you could say
is wrong, but you're right the kalam of the early period. There's
a great book actually about this. If I remember the title, I can, I
can maybe put it into this comment section afterwards, where what the
Salaf meant that they, when they did them of Kalam. It was the
mother Moon Kalam that we're speaking about. Was the kalam of
the MAR it was not the kalam that later built, that was built by
dash. So terms, they these term. These terminologies may mean one
thing in the previous earlier generations than the later
generations. So in the early generations, when they say Kalem,
they're meaning more tazula. And it's not because of the nature of
responding to shabu hat or doubtful matters and formulating
defenses of the faith and trying to answer, seemingly contradictory
evidences, it's that they did it wrong, and in the process of doing
so, ended up outside of Islam. So I'll tell you what, there was a
people here in our time, just 10 years ago, maybe they were against
dawah,
and they would go off on the duats. Now, why they just would
say the word this Dao was a disaster. Don't ever get involved
in Dao. The reason was, is that at that time, there were these
traveling dua the State Department was funding some of them, and they
would end up in mixed gatherings,
talking a nice talk, with a little bit of Islam in it. And there were
all sorts of funny business happening between men and women,
including what our marriages
and secret, double, triple marriages in secret, and all sorts
of just being on Instagram and taking or whatever existed at the
time that to them was Dawa, right? We're not talking about scholars,
we're talking about regular people. They were so there was
like they were talking about, don't ever get involved in Dawa.
What they meant was that specific Dawa scene. So when things are
just starting up, the terminology is not fixed, and it definitely
almost always is not what they talk what is meant by that same
same term centuries later, after everyone's looked at the whole
history, looked at the subject matter multiple times, and defined
the terms. So that's why, when you look at the early ones and they
say something, it doesn't always mean what is meant in later times.
And that's an important distinction. Yeah, absolutely, I
totally agree with you, because it's the lock changes as well,
like the technical term change. Tell me about your course. And do
you have a poster or website that I could look at? What your
courses? Yeah, who wants to take listen to this.
Forgive me, I mean this, this. This is somebody can go to
openmadarasa.com openmadarasa.com
and whatever courses currently we have, and we will have, they're
all on there. The course, specifically that I was excited
about, that I talked to you about, is this one that started in
September for.
Teenagers only because I want to get them started off on the right
foot. Now, somebody made me sat there. Can I say, well, something
else as well? By the way, yes, please do. Somebody made me say.
Somebody may be saying, Oh, is this like an Ashari course? No,
it's not an Ashari course. It's an Islamic Studies course. And I'm
not interested in indoctrinating people into some kind of sect.
That's what we're talking about here. But I believe that Islam is
a holistic tradition and something that perhaps we can just for a few
minutes. I would love to hear your thoughts on and I don't want to
take up too much, too much more time, but one of the things that I
think is important with a course like this, the confident Muslim
diploma, is that there needs to be a community for these young
people. They need to understand rational proofs from the existing
the existence of God. They need to understand why they believe in the
Prophet. They need to be given love of the Prophet as much as
possible. That's a gift from God, but they need to at least be shown
him. They need to understand what it means to purify your heart.
They have to understand that there's a difference between
between self respect and arrogance. They need to understand
these basic things I want to give. I want to provide that space for
them. So that is really dear to me. That's like a vision. But we
do have lots of adult courses. Currently, I'm teaching level two.
Matawidi Kalam, there's some Arabic using the Ottoman text.
We're trying our best to make dua for us. That's the most important
thing, you know. Make dua for us. Inshallah, Tara, and we asked you
as well, Sheik, to make dua. Inshallah, Tala, now, Sheik,
you've been asking them, Can I Can I ask a question? Yeah, which is
okay. So now let's say we open Madhura sah, trying to create some
youngsters that will grow up with the Manhaj that we were sort of
given, the one that managed that you were talking about earlier.
But Mana ajamin tradition, manhajamin, how you simple things
from
there's a sort of hierarchy, you know, and that you understand,
that you respect your elders, your parents, your teachers, you
respect the seller, the people come back before you respect our
tradition.
When you're looking today at social media, for example, and
there's a lot of influences and people that are they're unhinged.
Let's just be frank. I mean, that's the best time I can use the
unhinged. Somebody said, somebody said to me recently,
so somebody said to me, somebody said to me that, why is it that
you'll have sort of young, young Duat, let's say, or some people,
and they've got millions of followers, some people, right? And
you've got your Sunni, ulama, Sunni scholars that have studied
in madrasahs in Egypt and Yemen or in Istanbul or in even in England,
or whatever it may be, right? But they don't have that sort of
following. So, Allah, right, so what's going on? My answer to this
was, and I can't wait to hear what you're going to say. My answer
was, sensationalism is not part of the Manhaj. That sensationalism,
which is click bait, is not part of the Manhattan if it was part of
the Manhaj, then you would see the Mizan the scales balanced. But
what would sunny or Lama that have to show face to them? Sunni or
Lama that have communities, they they would never do anything that
will ever contradict that or or in any way. You know, no, so they're
not going to get the clickbait, naturally. That's one of the
reasons. How do you one? I love to hear your comments on that. Number
two, well, how do we because you see what's happening now, no one
cares what the truth is. They they just want to go for it. How do you
navigate that we are saying to this young, 1819, year old having
a please stop posting sectarianism on Twitter and come and study
properly. Fill in all the gaps of your knowledge and then move
along. What do you do you do with these two
things? I've noticed that
very few interactions
will out beneficial. Fruitful interactions will outweigh tons of
social media posts and our method, our men had, as you said, we have
communities to show up to
we have respectable people to live with who rely upon us, who trust
us with their kids, in some cases, when they send their kids to study
with us, acting like a clown and a buffoon is not something that's in
our wheelhouse. It's not something that we can do. We have people who
she who are also,
in some sense, cheering us on, also, in other sense, they we have
to show face in front of them. We have to behave in front of them.
We got to be behaved. We have, they have communities of in you
have to not act like someone who's one of these narcissists seeking
attention, acting like a buffoon or a clown or controversial or,
you know, gas, throwing gas on issues that really don't that
shouldn't be brought up in front of everybody, but so for that
reason, we can't play that game.
But that game is very weak.
The influence dies real fast and and the impact is very soft.
So the impact is positive in getting your attention, but does
it convert your attention to conviction?
Only actual studying can do that. So
it's not totally empty of impact, but if its impact is misguided, I
don't worry so much anymore, because I have actually, literally
have seen Shabab go three and four years in that world of just, you
know, these little 10 second clips and maybe a whole video. But as
soon as you meet one person
of a who can correct this, it's corrected for that reason. I don't
worry so much about these, these, these huge accounts. And on top of
that, by the way, they're not even authentic. It's purchased. Nothing
was organic anymore. Marketing people tell me nothing's organic.
It's purchased. This stuff is purchased, right? And if you
actually look at a lot of the followers of a lot of things, a
lot of it is purchased. And it's just nameless accounts and naked
women and all these things. And there's like, why would these
people follow? You know, akita.com or whatever the account is, right?
It's not, it's fake, right? It's formed. But in any event, I do
recognize there is benefit. They are drawing attention.
Are you converting attention to conviction over the long run? And
I think that nothing is going to solve that except actual humans
that you deal with, and even if you deal with humans over the long
run, online, virtually, because not everyone has a community. A
lot of people who love the dean, they don't have a community, but
they can't have an online community. They can't have a
virtual community. Even the virtual community will fix you
over time, like a WhatsApp group, a virtual community where you make
genuine friends, maybe meet once or twice at omra or something, or
you visit them once or twice physically, and even if you don't.
But virtual, a virtual community led by scholars,
can fix a lot of those misguided ideas that are being spread.
That's my reaction to those, and my take on
accounts that are
misguided. I would say, in some aspects, not all aspects,
misguided. The method in which they do it may be we can't do it
if you're in respectable society, but nonetheless, there is some
benefit. And whatever is not I trust and I have certainty can be
fixed very easily with live interactions?
Yeah, that's why I don't, I don't think there's a need to compete in
that. And secondly, you want to have a Dawa that's online, that's
not that can age
you. How long can you be a clown online and and a,
you know, a rabble rouser. Can you be 60 years old and a rabble
rouser, right? Like, how? Well, maybe you can. I mean, Donald
Trump is like that, right? Guy's like 80, and he still acts like
that. But
as a Muslim, how long are you going to go with this, right?
Aren't your kids going to say, Come on that that, like, cool it
off a little bit. Are you and your wife going to be do these people
go to house? Invitations like, how do you show up to dinner at your
friend's house? We're all couples coming with their families, right?
How do you show up after acting like a clown all day online
and being so controversial? How do you have friends? How do you go to
eat? I wonder how these people show up. But
the way that we should use social media is a way that can last
forever, until you're 80, risk, you know, putting up stuff that
benefits people without compromising what we call murua.
Murua just like dignity and things. That's how I think we
people should use social media.
You know, look at Habib. I'm gonna use social media. A lot of you, a
lot of you use social media, and they don't lose their dignity.
They could keep doing that till they're 80. They're not trying to
chase anything. They're just putting the fat out there,
you know, defended as the benefit, yeah.
But how do you now with with a lot of, let's say young people,
naturally, they look up to those people. They want to be those
people. And they realize, well, if I have a camera, I don't need to
go and do the 1015, 20 years of study. Yeah, you know, what a
waste, what a waste of time that is. I can just get that now, you
know. So all I need is a camera. If I'm gifted in speech and I'm
articulate and I read a little bit, you know, I can just go for
it, and I because there's no checks and balances. If it was a
Muslim world, you know, traditionally, there'd be
accountability, you know, if you had a community, there'd be
accountability. There's no accountability. So I'll tell you
that one big, one big problem. I'll tell you what I would say to
such a person. And if you're on Instagram, yeah, the Instagram
doesn't have a horizon.
So hop over to YouTube. Safina inside his YouTube channel to see
the whole picture. But
you have a high schooler drops out of school and he says, Hey guys, I
got a job at a pizzeria.
Look, I made 200 bucks a week, right? Working at a pizzeria. Why
go to school? Right? I make 200 bucks a week, right here. I mean,
I make $1,000 a month, $800 a month at the pizzeria,
right? And he's looking over at his high school classmates who are
studying physics and biology, and they don't have 800 bucks a week.
So he's impressed. Now, next month, he's got 1600 bucks month.
After that, two months later, after that, he's got 3200 bucks,
and meanwhile, all his friends are just studying biology and math and
chemistry and stuff, right? And he's every month is cemented in
him that, you know this, I don't need to do this studies. I got
money like, right? Well, let's fast forward in 10 years, who has
money? Let's see in in 15 years, who was buying a house and who's
who's not, right? So that's the analogy here.
That's the analogy of somebody. So I would just say, You know what,
you want to go that route. Go ahead and do it. I don't think
it's a great idea, but do it because you're going to learn the
hard you have to learn the hard way. You're going to learn after a
while that everything you're saying contradicts each other.
You're going to get flamed, you're going to get torn down, you're
going to get exposed, right for facades can't last forever.
And you see that outside of Islam
with, you know, people who put themselves off as very wealthy
playboys and businessmen, and it turns out, it's all rented.
They're all hired people. No one is actually there with them. It's
just hired models. It's hired houses that they are filming in
front of. I guarantee you every Instagrammer that's selling you
his courses, you know, I'll teach you how to get rich. And he comes
out of a beautiful pool in Beverly Hills. Do you think he owns it?
It's rented, right?
You know, five years later, it's all exposed, that's all rented,
right? And the business now actually never made money, and the
guy never made money, and the whole thing is a grift and a scam.
Well, same thing inside of in the world of Dawa,
it's a, let's see, over 2030, years, what the product is, that's
really what matters?
Yeah,
I think that's a really important, really important message. And I
think also, if I if I could just say one last thing on that, which
is that that the everything that you said, it's really important.
But also, I guess, maybe take this opportunity for myself and for
other people, which is, which is also to fair Allah in that as
well. Because I remember a brother, he made a statement. He
was on a podcast, and he made a statement about the materides or
something. I don't know what you said, something that they're like
Martha or something like that. And so, you know, I messaged him, you
know, privately and you know. And I said to the look, you know you
you know that's wrong. You know you do. You do know that, right?
And I said to what you really, what you really need to do is
contact the brother that you did the podcast with, and you need to
get that removed. Because everyone, everyone that listened
to you, you know you can, you made a mistake. That's fine. That can
happen, right? But you know, have you studied anything in Colombia?
Said, No, I was a Do you speak Arabic? He said, No. And so you've
read, you've read something online. I don't know where
Wikipedia or I don't know what you know, and you've come on and you
made a statement that now is recorded for all eternity,
essentially, and I don't mean literally, literally, all
eternity. And everyone that's gonna listen to you is gonna, is
gonna take that so I think, from that perspective, and not just
that, but what's worse is if you're, if you're young, and
you're giving fatwa, and you're giving and you're telling people
about really important issues, you know, and today we got big
political issues from, not just from atheism, but things related
to, to not just transgenderism, but just gender in general, but
whatever it may be. This is why I give the people the people the
example about, you know, don't let your your hatred for feminism turn
you into a red pill. Beer is what I call them, right? You know where
you go, when you go so far that way, where you begin to disrespect
one of the most sacred things to Muslims, which are, are their
mothers, their sisters, their wives, their daughters, you know.
And so you can't. And this is why the prophet is the greatest role
model, you know, Ali satu Saab. So you don't want to go, don't let
your frustrations take over you so. And the reason why I mentioned
that is because I do feel it. I feel it inside, but, you know, you
have to be very, very careful, you know. And Allah is, is his Deen,
we're all gonna Wakulla, have fun anyway, like we're all gonna go
the deen was matinee. It will remain. It's gone without going
anywhere. It's not going anywhere, going anywhere, but you don't want
to, you don't want to fall by the wayside. You don't want to be
wasted. And if you've got talent and you're clever, want to just
put in a few years of good, solid work, yep. And then, you know, who
knows what could become of you? Yeah. So that's really important
for the shalom. It's so important. Have to.
Have, have know that there's a process of doing everything has a
right and a wrong and right. Now you know that you're it's illegal
to give financial advice to people
without certification. So imagine
advice for eternity now, talking aqidah and things like that, for
eternity. So it's extremely important. Extremely important. We
kept you a long time. Did we put the link? Y'all
link for open mothers. The course is starting soon, so hop over
there and learn.
He's putting it up right now. Yep,
put the link. There it is, open madrasa,
the rabbit, as they say, put the link. The rabbit is the link,
folks and and sign up for the for the class. So it's now it's
pinned. Very good, very good. We kept you for a long time, but
that's what we wanted to do. We wanted to show everyone who was
running the open madrasa,
someone with a Senate, you could study your Aqeedah, become solid,
and then pass it on to your friends and your family. So with
that, I thank you very much for hopping, for being on today. It's
probably what three plus six. 9pm in England. Are you in England or
Turkey
right now? 8pm 8pm Alhamdulillah. So
hi, welcome shaif. Masha, Allah, good. So given the long summer
days, plus your Hanafi. So as it is, probably Maghrib is maybe not
in yet. But mashallah, JazakAllah, thank you so much for coming on.
And any other time I want to come on, hop on, and we'll have you
every once in a while on the stream. Inshallah, Allah, Allah,
bless you and continue to put blessing everything that you do. I
mean, Allah, keep you with us for a long time. I mean, ladies and
gentlemen,
it's
now three o'clock. Let's take questions. Open QA for 15 minutes,
read me something. Why? Some read me something. I'm gonna read me a
question.
Got
some some random comments, but let's see
someone's asking, is Carmine halal food coloring from crushing
insect?
It depends.
It depends
insects is something that does not need to be slaughtered or killed
with intention. In the chef a school,
it's permitted to eat
killed without intention. You can eat it dead kriyas and ala locust,
the kriyas,
Jarad, the locust,
the mediciya
require the intent to eat before you kill the insect, and the
insect can be killed in any way
that ends its life. You
can kill an insect. Anyway, there's no like method of killing
an insect when you eat it. So when you see these things, you say,
Bismillah, Allah. So
next question, Omar,
someone's asking,
how are you? Are you still teaching classes of the salwood?
Yeah, we are. But the registration, we close it down to
revamp our website,
and then I teach on Tuesdays after the stream at 3:30pm Eastern
Standard Time, the books of the haba Imam Haddad. And Thursday,
seven o'clock after we're going to open up the registration.
Eventually it's going to be the Turati books of tasov. So the
earliest works, starting with the Raqqa chapters in the Hadith
works.
Next question, all right, let's see
someone's asking is every inconvenience, protection from
Allah,
everything, convenience and inconvenience. If the most person
is mutapi, if he is a muttapi, everything is a protection for
you. Convenience and inconvenience, an opportunity that
is so amazing and is so good, is also protection. It's khairan
protection. We've interpret if.
You are a person of Taqwa. You fear God. You're always on the
path of Allah. Everything for you is both a protection and it's a
generosity, and everything you interpret it good is good for you.
Alright? Someone's asking,
let's see
what someone's asking. What color was the ring of Rasul Aslim, the
Hadith only highlights in Abyssinian stone. The Abyssinian
stone is called the,
the stone that we all wear.
Oh, it's called the
Prophet loved because it was beautiful. It comes in many
different colors, and
it's not so expensive, so everyone can afford one. And that's
something that shows you what the Prophet loves something that it's
not all one color. Come in any color. You want different sizes,
but it's not so pricey that it's out of reach for people. Everyone
can get a kickstone. Here's a question, do you believe all
methods are correct? The correct that's not the right way to look
at it. The correct answer is all the four methods that interpret
masail
properly with the proper method of interpretation, are valid? That's
the right question. It is valid to follow them,
okay, it's valid to follow them.
That's the right answer. Their worship, according to them, is
valid.
All right, next question. Omer, alright. Meet
some good questions. Guys. I'm reading these questions like,
because I try to filter through something, something that's like,
either urgent or more important to answer. Yeah, and also combining
that with who commented first. But
here's Adam bawamia Good question. All right, we have four methods,
three of them. Say one thing, one say another thing.
Shouldn't we follow the three? No, that's not how it works. If the
method of interpretation of a method is sound and valid, then
that position is valid. It has nothing to do with it's supported
by the other method or
not. Okay, everybody feel free to hop over to come to New Jersey
on the weekend of September 13, 1415, we are a people who hold the
opinion, and we know it is an opinion. And in his ijtihad of
ulama to establish Rabbi Al as a month of remembrance of the
Prophet sallallahu, alayhi wa sallam, we are following an
opinion, and we hold that is certainly valid opinion to have
majalis
singing the sheds about the Prophet sallallahu, alayhi wa
sallam, and make given speeches about him, alayhi, salatu
wasallam. We hold that that is not only valid, but it's something
good. And we don't differ or say, we don't say that this is the only
way to to believe or only opinion is a mess. I love ijtihet, and
that's what we follow, knowing that is matter of ijtihad, but and
holding that has a lot of benefit for people. September 13 at NBC,
Friday, September 14, Saturday at Maqasid. September 15,
prophetic living North Jersey, three in one weekend, you take a
visit for your family, bring them over here, pray Juma, hop on a
plane, get in your car, come to New Jersey. You attend at NBC in
the evening. Friday evening,
okay? You rest. The next morning, you go take your family to have
some waffles
and pancakes. And then you drive up over northwest to Allentown,
Pennsylvania, where all day mode with makas, Kids program,
everything, adults, everything, all day.
After that, you go and you take your family back to the hotel, and
you stay in. You go to next morning or next afternoon on
Sunday to prophetic living
three days. And anyone who comes from arc view from nothing but
facts, if you can, if you communicate with I plan on sitting
and being at the masjid about three hours before the NBC melded
and
meeting everybody who's coming from out of town. So that Friday,
I'm completely free from Jummah all the way to the to the evening
to the event.
I'm going to be available. I'm going to be around to see all the
travelers who are who are visiting us,
of the grandma is after that. Well, then September 22 Yeah,
yeah, that's, that's another one. September 22 we have the big one,
but that's only one, and that's on a Sunday.
Alright. Is nationalism allowed in Islam to a limit. Every Muslim is
allowed to be proud of his origins. Mm.
But not believe themselves to be superior than other people. Number
two, nationalism doesn't override the Brotherhood. In Islam, there
should not be a ruler of one nation and a ruler of another
city. They should be Muslims. Should have governors, of course,
but they should have one Khalifa, one Sultan, one ruler, even if
it's not Khalifa, at least you should have one ruler. Khalifa has
a lot of conditions.
Does testimony count? If a person is a fast No, it doesn't.
Fast is an open sinner or someone whose beliefs are astray.
I'm calling on all the Virginia folks, Sheik Omar, Pope, pal and
all the Virginia folks, come on up, spend the weekend with us.
Adam bawamia is asking about,
no, the saddel is the dominant opinion in the Maliki school. And
the ashariya is the is the Aqeedah of all of the
texts that we study. Khalil is in Ashari. Dardir is in Ashari, the
major shuru hat, and that is essentially the Aqeedah that, I
mean, tell him you can't deny that that's a fact,
not just majority,
super majority.
And so when you want to take on that tradition, you that's that's
what you're going to look for.
How do you understand this Quran 434, yes, if you see if someone's
wife is doing a
a fahisha, a severely
gross
sin against God, like she's sleeping with another guy, you
walk in the room she's leaving another night, you are allowed to
physically remove her from this
you're allowed to, that's the meaning of this. A
you're allowed to physically stop her from doing this. You see,
you're going there, taking drugs,
right? That's one of the meanings I can say.
What
brothers in Marrakesh? And he says, What's the ad of a visiting
graves of the AWD? Well, first of all, when you go to a Muslim
graveyard, you intend to visit. You may intend to visit one
person, but you must give Salaam and dua to the whole graveyard.
And you say, assalamu, Alaikum da ramini When Inshallah, who become
law and to Musa, you are. You've Salam Alaikum to the this abode of
Muslims. You've arrived to the afterlife before us, and to Musa.
You arrive first and we're coming after you. Then you make dua for
them. Allah, forgive them. Allah, has mercy upon them. May Allah for
open your graves and make them vast and make them real Jannah and
remove any hardship from your graves.
And you may recite Quran as Ibn Omar did, and he requested of his
sons. When I die, come to my head, recite Fatiha, recite et al qursi,
recite the last three Qur'an, recite. You can recite any Quran
that you wish,
and you could put on it, anything green. We know the Prophet
sallallahu a Salam, in the hadith of Al
jarida, said, I hope I pray, that as long as this is green, that
that it decreases any punishment that is there. And that's because
the greenery has tasbih to it so repels the punishment.
What about having a grave in the Moscow? It has to have just a
barrier around it so that no one stands on it, but the Salah there
is valid
kinetic Nomad set A
is polygyny a right of a man who intends to fulfill his wives as
rights and be equitable. So many claim it's contradictory.
Abrogate. It's not abrogated. It's not abrogated. Cannot say it's
abrogated. I
How can you balance between being content and wanting to better your
life? Content is for the present and wanting improvement is for the
future.
Simply, they have nothing to do with each other. I'm content with
what I'm happy with what Allah give I think, to be happy to be
radi with what Allah has given you now, to not have in your in your
heart, a feeling of absence, to be happy what Allah gave you now,
for the future, you take different actions for the future, right?
Take actions to improve yourself. Did not the Prophet saw them say,
I and Falk.
Grab.
On to what benefits you, some benefits you in the future. Grab
onto it. Don't say I'm content. No. Content is for now. It's not
for the future. There's two different things.
Advice to Muslim youth in India. They're so obsessed with air to
roll Turkish drama, but the but they do nothing. I think people do
nothing because they physically cannot do anything they're like
unless you go to Philistine to have jihad. But what are you
physically going to
do? You're just citizens. We're all just regular citizens here.
But at least to have that in the heart is better than nothing. To
have it on the tongue is better than the heart. Until the chance
come, you can't have that. Then when the chance comes to take
action, if it's in the heart and it's on the tongue, then you'll
take action. But if you're living in a world where,
nah, that's no good,
I know it's hard to it's frustrating, and, you know, we
should pose again.
Tell everyone smile. That's so weird, but it's easy. It makes
your life easier. But if you, if you don't have it in the heart and
it's not on the tongue, and the opportunity comes to take action,
you won't take action. So at least promote it to be in the heart, to
motive to be in the tongue.
Are we allowed to celebrate the Milad? The General ruling on this
is that celebrations are allowed in Islam.
And there is an ishara that we should be happy with the coming of
the Prophet, sallAllahu, sallam, Allah says,
For all virtues, really.
But in general, the general ruling is we may celebrate anything
that as long as the act the with the object you're celebrating is
permitted, is something permitted or good even, and you have a
celebration for memorizing the Quran? Can you do that? That's a
good picture. Omar, can you have a celebration for someone who
memorized the Quran? Yes or no.
So can I have an annual celebration for all the of the
school who memorize the Quran? Of course, I can. But and also, we
have to monitor the manner in which we celebrate
has to be halal. So the item has the subject, the object of
celebration, has to be halal. Likewise, the
manner of celebration has to be halal. And you could be even
rewarded if these things are up a notch. So what I'm celebrating is
a rewardable thing, celebrating someone memorize the Quran,
celebrate NASCAR x,
there was one before it or after it. You know, I'm talking to Ahmed
while he's making the thumbnails, and I sort of drive them crazy.
Select picture, picking this, the pictures.
But how you celebrate? You can also be rewarded. How are we going
to celebrate the whole father of Quran? We're going to celebrate
them by reading Quran, obviously giving Sadaqah, giving speeches.
You get rewarded for all that.
Yeah, that's good.
While knowing that what I just said is it she heard of olema.
It's up for discussion. If someone wants to disagree with that, we
have to make this clear. We cannot take what is it jihadi
and elevated Takata. It's not fair, even if it's my opinion and
I can fool you with that. No, it's it's not, at first, it's not my
opinion, opinion of all of
my but we have to tell people that is a matter of itchy hat. If
someone says, no, no, I disagree, you can't tell me that I'm that
this opinion is invalid. Either you can say, I disagree. Cannot
say it's invalid. I'd say there's an you could say, Yeah, and you
can say it's an, it's a bitter, no, I don't suffer. But on what
basis are you saying it's a bitter based on your ijtihad,
that's the difference. To elevate what is ijtihadi means it's up for
discussion in Islamic law Qatar, means there's no discussion here.
Qatar, is our discussion? Is there an obligation to fast Ramadan? Is
that a fatwa? No, it's not a fatwa. It's an obligation. It's
Qatar. It's in the in our religion, without discussion.
So that's the issue in our debates that we have to elevate, to
separate what is ijtihadi And what is Qatar?
What is up for discussion and what has no discussion in Islamic law,
as for something that has no discussion in Islamic law, when
someone brings that opinion against it, we take that opinion,
throw it in the garbage. Why? Because the Quran is crystal clear
on this matter,
that you have to fast Ramadan, for example,
that gambling is forbidden. For example, there's no discussion on
it.
But matters of there are matters of ijtihad. In our religion,
ijtihad, meaning you can have a discussion about it.
For example, when the Prophet, when the Quran, says that to Guru,
Abu.
Woman has to wait after divorce three quarter.
Is it the purity, or is it the blood that makes the difference of
one month?
Is it her period of purity or period of menstruation?
It's it makes a difference up for discussion. Cannot say I have all
the proof that it's blood. Okay, that's fine. Why don't you? Don't
get so excited. This is not Qatar.
You have to learn to live with both opinions. I'll be the first
ones to tell you, I have live with both opinions, as long as it's a
valid opinion in one of the four methods. Oh, I have to live with
it. Not only live with it, promote it, to tell everybody, this is a
valid opinion, this is a valid opinion, this is a valid opinion.
That's how we elevate our discourse.
No brotherhood will ever be cut on masa al khilafia Han masa of
difference of opinion, where there is a vast number of scholars on
both sides, both holding that this is based upon their itchy head of
things,
by the way, you know Ahmed you can sharpen in Canva too. So
you
understand how this is so important.
Nusaba just rewinds about three minutes. I answered that question,
that methodology is not the method. Check if the Sahaba did,
it is not the method.
There are new matters all the time that require correction, that
require answering, that require such we need to have a response to
it. So the question, would the Sahaba have responded, or would
they let the fitna continue? That's the real question.
That is a good picture. Now I need that my hair back, though,
is it okay? Good
armors become like an artist?
Should I go to halal food festivals, knowing that brothers
are starving the Gaza
it's okay to go to these things, you just make the intent not to be
a glutton, but to support these Muslim businesses. And that's the
intention. Gluttony is haram with or without cousin, by the way,
gluttony, overeating, is sinful in our religion. Maybe we can say
makhu, because it's hard to say when you're overeating, let's just
say it's discouraged with or without Gaza, you're starving
yourself is not going to benefit Gaza either, right? So the
question is, and by the way, there's Gaza is happening. There's
also the rohingyans have been suffering. The Uyghurs have been
suffering. The I think French Muslims are suffering, maybe not
physically yet,
but,
in terms of their dean being attacked on a daily basis, France
and the country surrounding it are just terrible. Kashmiris are
suffering.
Adam asked, Can I do a magic tricks at children's birthday
party? Magic tricks that are slight of hand
have a different ruling,
and the majority, I believe, have forbidden, forbidden it. But if
it's a little magic trick that is just sleight of hand where you're
not misleading and misguiding a person that also has been given
some leniency, like, let me show you a trick, and boom, the quarter
is gone. And then, boom, I take it out of your nose those types of
things, is not what is mentioned when we talk about magic in our
religion. When we talk about, Sir, we're talking about the use of
devils and jinns to harm people. That's the sehr that were for
that's forbidden, with no discussion as for sleight of hand
tricks that's maybe different upon
320 unfortunately, ladies and gentlemen, we have to stop here.
We'll take your more questions in the in the future.
Okay, we'll
take more questions. In the future. Jessica law here on
Subhanallah, behem, Dick,
nashad Lake, well as In the insanity hat, whatever. Sobel hub,
whatever was said.