Suhaib Webb – The Foundations of Shari’ah (Part Two) Background & Definitions

Suhaib Webb
AI: Summary ©
The speakers discuss the foundation of the Sharia book, emphasizing the importance of understanding and praying for fulfilling goals in Islam. They also discuss the sharia, which is the means to achieve goals, and the use of general principles of Islam, alQuadit, which is the foundational principles of Islam, and the use of general principles of Islam, al q iPad, which is the rule of Islam, and the use of general principles of Islam, al servam, which is the rule of Islam, and the use of general principles of Islam, al q iPad, which is the rule of Islam, and the use of general principles of Islam, al q iPad, which is the rule of Islam, and the use of general principles of Islam, al servam, which is the rule of Islam, and the use of general principles of Islam, al q iPad, which is the rule of Islam, and the use of general principles of Islam, al servam, which is the
AI: Transcript ©
00:00:34 --> 00:00:35

I hope everybody is doing amazing.

00:00:37 --> 00:00:38

Yesterday, I posted

00:00:38 --> 00:00:40

a series of lectures that I'm gonna be

00:00:40 --> 00:00:42

starting on the foundations of Sharia.

00:00:42 --> 00:00:44

You can see part 1 there, and there's

00:00:44 --> 00:00:46

also another series that I've been posting on.

00:00:48 --> 00:00:51

I've been somewhat negligent of of working here

00:00:51 --> 00:00:53

on YouTube. Just time sometimes is difficult, but,

00:00:53 --> 00:00:54

Alhamdulillah,

00:00:55 --> 00:00:55

that Allah

00:00:56 --> 00:00:58

has facilitated things for us, and I hope

00:00:58 --> 00:01:01

everybody's well. So today, inshallah, I'm gonna continue

00:01:01 --> 00:01:03

to read on the foundations of Fiqh,

00:01:04 --> 00:01:06

that I posted yesterday, part 1. And what

00:01:06 --> 00:01:07

we're going to be doing is

00:01:08 --> 00:01:08

introducing,

00:01:09 --> 00:01:10

the foundations of Fiqh,

00:01:11 --> 00:01:11

Sharia,

00:01:12 --> 00:01:13

the principles of Sharia.

00:01:14 --> 00:01:16

And then talking about today, of course, their

00:01:16 --> 00:01:19

background and their development and their importance.

00:01:19 --> 00:01:22

And then insha'Allah over next few months, we'll

00:01:22 --> 00:01:24

be going through a series that covers the

00:01:24 --> 00:01:24

5,

00:01:25 --> 00:01:26

the Qawait,

00:01:26 --> 00:01:29

the 5 foundational principles of of sharia

00:01:29 --> 00:01:32

that can also be extended into other parts

00:01:32 --> 00:01:34

of our life. At the same time, from

00:01:34 --> 00:01:35

time to time, and I'm not able to

00:01:35 --> 00:01:37

give a schedule, so my apologies.

00:01:37 --> 00:01:39

I'll be trying to jump

00:01:39 --> 00:01:41

on live from time to time and answer

00:01:41 --> 00:01:42

questions and also continue,

00:01:43 --> 00:01:44

our reading of,

00:01:46 --> 00:01:47

going through the text of.

00:01:50 --> 00:01:52

These are very important because

00:01:53 --> 00:01:54

these are universal principles

00:01:55 --> 00:01:56

that help give especially

00:01:57 --> 00:02:00

the non specialist a quick literacy of Islam

00:02:01 --> 00:02:03

that allows us to to have, like, a

00:02:03 --> 00:02:05

very quick literacy of Islam.

00:02:05 --> 00:02:08

And that's something that people in today's world

00:02:08 --> 00:02:10

struggle with. Right? The world is moving rather

00:02:10 --> 00:02:11

quickly.

00:02:12 --> 00:02:15

The knowledge is readily available, but what we

00:02:15 --> 00:02:17

don't find sometimes is the depth,

00:02:17 --> 00:02:19

the depth that is needed,

00:02:19 --> 00:02:21

in Sharia studies. So

00:02:21 --> 00:02:23

going through these foundational

00:02:23 --> 00:02:26

universal principles of Islamic law is going to

00:02:26 --> 00:02:28

equip us with a a great insight and

00:02:28 --> 00:02:29

depth

00:02:29 --> 00:02:31

that, as we'll talk about in a minute,

00:02:31 --> 00:02:33

provides us with a really profound literacy.

00:02:34 --> 00:02:35

What we find in this age is a

00:02:35 --> 00:02:39

very shallow religious education to the point that

00:02:39 --> 00:02:41

sometimes the people who know are seen as

00:02:41 --> 00:02:41

ignorant,

00:02:42 --> 00:02:45

because ignorance is the source of education now.

00:02:45 --> 00:02:46

As

00:02:55 --> 00:02:58

said that when I saw ignorance had become

00:02:58 --> 00:02:58

popular,

00:02:59 --> 00:03:01

I learned until the masses called me ignorant

00:03:01 --> 00:03:04

because I knew that when the masses called

00:03:04 --> 00:03:06

me ignorant, this was a sign that I

00:03:06 --> 00:03:08

have now been sanctioned as someone of knowledge.

00:03:08 --> 00:03:10

And this is really one of the concerns

00:03:10 --> 00:03:12

of this age. So let's pick up where

00:03:12 --> 00:03:13

we stopped,

00:03:13 --> 00:03:16

yesterday in part 2, and the sheikh, he

00:03:16 --> 00:03:18

says something very very beautiful, and this is

00:03:18 --> 00:03:19

actually a principle of Islam.

00:03:20 --> 00:03:20

He

00:03:23 --> 00:03:24

says,

00:03:27 --> 00:03:30

He says that Islam is a comprehensive system

00:03:30 --> 00:03:32

that addresses every aspect of our life.

00:03:33 --> 00:03:34

That's why

00:03:36 --> 00:03:37

who he said that Allah

00:03:38 --> 00:03:38

has not,

00:03:39 --> 00:03:42

there is no action. Right? There's no action

00:03:42 --> 00:03:43

that exist except that

00:03:44 --> 00:03:45

Allah has sent a ruling,

00:03:46 --> 00:03:48

to address that action.

00:03:48 --> 00:03:50

And here is a very important principle, a

00:03:50 --> 00:03:53

principle that you you may wanna write down

00:03:53 --> 00:03:55

because it's extremely important. He says,

00:04:03 --> 00:04:05

This is actually really a very important principle

00:04:05 --> 00:04:06

in Islam.

00:04:07 --> 00:04:07

That Allah

00:04:08 --> 00:04:11

and the prophet sallallahu alaihi wa sallam, Sharia

00:04:11 --> 00:04:12

in general,

00:04:13 --> 00:04:15

does not lay out objectives for people

00:04:16 --> 00:04:16

except except

00:04:17 --> 00:04:20

it clarifies the ways to achieve those objectives.

00:04:21 --> 00:04:22

And this is one of the great mercies,

00:04:22 --> 00:04:24

subhanAllah, of Islam,

00:04:24 --> 00:04:27

that Allah, subhanahu wa ta'ala, does not lay

00:04:27 --> 00:04:29

out in the Quran or through the sunnah

00:04:29 --> 00:04:31

of Sayyid Al Aqwan Akwain

00:04:32 --> 00:04:33

objectives

00:04:33 --> 00:04:36

except he clarifies the means to achieve

00:04:37 --> 00:04:37

those objectives.

00:04:38 --> 00:04:40

That's why Allah, subhanahu wa ta'ala, says about

00:04:40 --> 00:04:41

the Quran

00:04:44 --> 00:04:45

Right? That the Quran

00:04:45 --> 00:04:46

clarifies

00:04:46 --> 00:04:47

things for people.

00:04:48 --> 00:04:50

And it say

00:04:51 --> 00:04:57

and the Quran says about saying that your

00:04:57 --> 00:04:58

job is to make

00:04:58 --> 00:04:59

clear, to clarify

00:05:00 --> 00:05:02

for people what has been revealed to them.

00:05:03 --> 00:05:04

And Allah says

00:05:04 --> 00:05:06

about the prophet

00:05:07 --> 00:05:08

in commanding the prophet

00:05:19 --> 00:05:21

There's actually 2 here. This is the of

00:05:21 --> 00:05:21

saying

00:05:23 --> 00:05:25

And, of course, saying nahafs and alsim

00:05:29 --> 00:05:31

the plural. Right? So you have, oh, messenger,

00:05:31 --> 00:05:32

you must convey

00:05:33 --> 00:05:34

everything that we have commanded

00:05:35 --> 00:05:37

of you. You must convey this to the

00:05:37 --> 00:05:37

people

00:05:38 --> 00:05:39

because if you fail to do this, you

00:05:39 --> 00:05:40

will not have

00:05:41 --> 00:05:43

passed on and taught the risalla of Allah

00:05:45 --> 00:05:46

And we know that kitmen,

00:05:46 --> 00:05:49

right, hiding knowledge is impossible for us to

00:05:49 --> 00:05:52

believe about the prophets. We have 8 beliefs

00:05:52 --> 00:05:53

about the prophets

00:05:53 --> 00:05:55

found in mainstream Sunni theology,

00:05:56 --> 00:05:58

and one of them is Adamul Kitman. Tabrik,

00:05:59 --> 00:06:00

meaning that they have

00:06:00 --> 00:06:03

delivered the message of Allah to everybody and

00:06:03 --> 00:06:05

that it is impossible for us to believe

00:06:06 --> 00:06:07

that the prophets

00:06:07 --> 00:06:08

would hide something.

00:06:09 --> 00:06:12

Alayhim, Surah 2 Surah. So the sharia, this

00:06:12 --> 00:06:14

is actually very beautiful and very important

00:06:15 --> 00:06:17

for all of us, does not lay out

00:06:17 --> 00:06:17

expectations

00:06:18 --> 00:06:21

except it clarifies and details the means to

00:06:21 --> 00:06:22

achieve them.

00:06:22 --> 00:06:23

Al a'daf

00:06:23 --> 00:06:24

billwasayl,

00:06:25 --> 00:06:28

meaning that those goals come with means. And

00:06:28 --> 00:06:29

and so in dawah

00:06:30 --> 00:06:31

or in preaching

00:06:31 --> 00:06:33

or in calling to people,

00:06:33 --> 00:06:36

We should not just call them to ideas

00:06:36 --> 00:06:37

and theoretical

00:06:37 --> 00:06:39

kind of concepts, but we have to make

00:06:39 --> 00:06:40

sure

00:06:40 --> 00:06:42

that we can also provide them the means

00:06:42 --> 00:06:43

to reach those goals.

00:06:44 --> 00:06:46

I remember once I was at a conference,

00:06:46 --> 00:06:47

and there was a sheikh, and he was

00:06:47 --> 00:06:50

telling people they should be worried about things

00:06:50 --> 00:06:54

like, you know, nuclear waste and pollution,

00:06:56 --> 00:06:56

at a geopolitical

00:06:57 --> 00:06:57

level,

00:06:58 --> 00:07:00

things that were beyond their ability.

00:07:00 --> 00:07:02

And and then he did not provide them

00:07:02 --> 00:07:04

the way to achieve that. So I said

00:07:04 --> 00:07:06

to him nicely, I said, Sheikh,

00:07:06 --> 00:07:08

if you're going to present objectives, you have

00:07:08 --> 00:07:10

to permit present the means.

00:07:11 --> 00:07:13

So this actually is a very beautiful axiom,

00:07:14 --> 00:07:17

in Islamic law, and it's one that we'll

00:07:17 --> 00:07:18

talk about in the

00:07:20 --> 00:07:20

future.

00:07:20 --> 00:07:22

It's impossible for us to believe that the

00:07:22 --> 00:07:25

sharia would ask us to do something that's

00:07:25 --> 00:07:25

impossible.

00:07:26 --> 00:07:29

So here in the opening when the sheikh

00:07:29 --> 00:07:31

is talking about the foundations of Islam and

00:07:31 --> 00:07:33

the foundations of sharia,

00:07:33 --> 00:07:34

he says,

00:07:41 --> 00:07:44

That the sharia does not present objectives

00:07:44 --> 00:07:46

and goals like Jannah,

00:07:46 --> 00:07:48

except it presents the means. And what is

00:07:48 --> 00:07:51

the means to Jannah as identified by

00:07:51 --> 00:07:53

sharia is Ibadah,

00:07:54 --> 00:07:55

is worship.

00:07:56 --> 00:07:58

Allah subhanahu wa ta'ala commands us to pray,

00:07:58 --> 00:08:00

and then he teaches us the means to

00:08:00 --> 00:08:03

pray. Allah subhanahu wa ta'ala has ordered us

00:08:03 --> 00:08:05

on numerous occasions to do things in the

00:08:05 --> 00:08:06

Quran,

00:08:06 --> 00:08:08

and therefore he sent Saydul Aqwan.

00:08:08 --> 00:08:10

He sent the prophet because

00:08:11 --> 00:08:14

the prophet, alayhi salatu salam,

00:08:14 --> 00:08:16

is the major means

00:08:16 --> 00:08:18

to fulfilling the objectives

00:08:18 --> 00:08:19

that the sharia

00:08:19 --> 00:08:21

has identified for us at Jannah

00:08:22 --> 00:08:23

and the pleasure of Allah

00:08:25 --> 00:08:27

So the shi'ikh, he says

00:08:32 --> 00:08:35

That Islam is something that addresses every aspect

00:08:35 --> 00:08:37

of our life and that Allah,

00:08:38 --> 00:08:39

the Sharia in general,

00:08:40 --> 00:08:41

has not laid down objectives

00:08:42 --> 00:08:44

except it has laid down the means to

00:08:44 --> 00:08:46

achieve them. And that takes us to the

00:08:46 --> 00:08:49

importance of the principles of Islam, these foundational

00:08:49 --> 00:08:50

principles of Sharia

00:08:51 --> 00:08:53

that we're talking about, because as Imam al

00:08:53 --> 00:08:56

Sha'afih, he says something very remarkable.

00:08:57 --> 00:09:00

Imam al Shaifi says that the religious texts

00:09:00 --> 00:09:01

are mawaddada

00:09:02 --> 00:09:03

munhasa.

00:09:04 --> 00:09:05

Right? They're limited.

00:09:05 --> 00:09:07

Right? The the verses of the Quran are

00:09:07 --> 00:09:08

limited.

00:09:08 --> 00:09:12

The hadith that deal with Islamic law, are

00:09:12 --> 00:09:14

around 7 to 9000, so they're limited.

00:09:15 --> 00:09:15

But

00:09:17 --> 00:09:19

but the actions of people are not limited.

00:09:19 --> 00:09:23

Right? They're gonna continue to develop and and

00:09:23 --> 00:09:25

regress or or or or progress

00:09:25 --> 00:09:27

until the end of time.

00:09:27 --> 00:09:30

So, Sayidin Shef, he says, so there has

00:09:30 --> 00:09:33

to be a way that we address these

00:09:33 --> 00:09:35

unlimited actions. And what he's talking about here

00:09:35 --> 00:09:36

is,

00:09:36 --> 00:09:37

of course,

00:09:38 --> 00:09:40

but in particular, the usage of the general

00:09:40 --> 00:09:42

principles of Islam,

00:09:42 --> 00:09:45

al kawait, that we're gonna talk about

00:09:46 --> 00:09:48

in these lessons together. When we talk about

00:09:48 --> 00:09:50

foundations of sharia,

00:09:50 --> 00:09:52

first, let's talk about what does the word

00:09:52 --> 00:09:55

foundation mean or qaida. I mean, qaida is

00:09:55 --> 00:09:57

the foundation like of a building.

00:09:58 --> 00:09:58

Allah

00:09:59 --> 00:10:01

says, and I have the verse here,

00:10:02 --> 00:10:03

in Surat Al Baqarah,

00:10:04 --> 00:10:05

verse number

00:10:05 --> 00:10:06

127,

00:10:07 --> 00:10:07

Allah

00:10:11 --> 00:10:12

says is the

00:10:22 --> 00:10:25

and his son, Sayna Ismail, laid the Kawaid,

00:10:25 --> 00:10:26

the foundations of a building.

00:10:27 --> 00:10:28

So Qaida

00:10:28 --> 00:10:32

is not this group. Qaida is the plural,

00:10:33 --> 00:10:36

the singular of qawait, which means, like, literally

00:10:36 --> 00:10:36

the foundations.

00:10:38 --> 00:10:39

In Islamic thought,

00:10:52 --> 00:10:55

That al Qaeda is a general rule

00:10:55 --> 00:10:56

that can be

00:10:57 --> 00:10:58

applied to

00:10:58 --> 00:10:59

numerous

00:10:59 --> 00:11:00

circumstances.

00:11:01 --> 00:11:04

For example, the prophet, sallallahu alaihi wasallam, said,

00:11:06 --> 00:11:09

actions are by the intention. How many actions

00:11:09 --> 00:11:10

just in this day

00:11:11 --> 00:11:14

has that principle applied to in our lives?

00:11:14 --> 00:11:16

And feel free to type in the chat

00:11:16 --> 00:11:17

box and engage.

00:11:17 --> 00:11:20

How many times today has the intention,

00:11:21 --> 00:11:24

crossed my mind that, you know, I I'm

00:11:24 --> 00:11:24

thinking

00:11:25 --> 00:11:27

about doing something. Am I doing this for

00:11:27 --> 00:11:28

Allah

00:11:29 --> 00:11:30

or someone else?

00:11:31 --> 00:11:34

The statement of the prophet salallahu alayhi wa

00:11:34 --> 00:11:34

sallamah

00:11:35 --> 00:11:35

laadanara

00:11:36 --> 00:11:37

wala dirar.

00:11:37 --> 00:11:39

There is no harm in Islam.

00:11:40 --> 00:11:42

How many different

00:11:42 --> 00:11:45

rulings and aspects of Islam

00:11:45 --> 00:11:48

does that one hadith of the prophet sallallahu

00:11:48 --> 00:11:50

alaihi wa sallam apply to? Another example is

00:11:50 --> 00:11:53

the statement of Allah subhanahu wa ta'ala, laayukalifullahu

00:11:54 --> 00:11:54

natsanilla

00:11:55 --> 00:11:56

wussaha.

00:11:56 --> 00:11:58

Allah subhanahu wa ta'ala will not burden someone

00:11:59 --> 00:12:02

with something that they cannot handle. So these

00:12:02 --> 00:12:05

are examples of general foundational principles

00:12:05 --> 00:12:06

for which

00:12:06 --> 00:12:07

infinite numbers

00:12:08 --> 00:12:11

of rulings and guidance are extracted from. So

00:12:11 --> 00:12:13

these are the foundations

00:12:13 --> 00:12:15

of the of of Islamic law. Now you

00:12:15 --> 00:12:17

see why we call them foundations.

00:12:18 --> 00:12:20

Islamic law is built on them.

00:12:20 --> 00:12:22

And also for you and I,

00:12:22 --> 00:12:25

who may not necessarily be specialized or focused

00:12:25 --> 00:12:27

on Islamic law, for you,

00:12:27 --> 00:12:29

these are gonna be the foundations of your

00:12:29 --> 00:12:30

thinking.

00:12:31 --> 00:12:34

And it's important to understand that this is

00:12:34 --> 00:12:35

not just for the ulema

00:12:36 --> 00:12:38

because the foundational knowledge found in the Quran

00:12:38 --> 00:12:41

and sunnah is largely going to be the

00:12:41 --> 00:12:43

macro diet of the prophets community

00:12:44 --> 00:12:45

who are not that academically

00:12:46 --> 00:12:49

astute. They're ummi yum. They're very simple people.

00:12:49 --> 00:12:51

So for example, we find in the narration

00:12:51 --> 00:12:54

of Sayna'am Arna'as, is not from the fuqaha

00:12:54 --> 00:12:57

of the Sahaba, he's not known as a

00:12:57 --> 00:12:57

mufti,

00:12:58 --> 00:13:00

but when he experiences a * at

00:13:00 --> 00:13:03

night, and then he realized it's extremely cold

00:13:03 --> 00:13:04

and that if he makes a ghusl, he

00:13:04 --> 00:13:06

will die, so he makes Tayamlum.

00:13:06 --> 00:13:09

Here we see someone who's not a legal

00:13:09 --> 00:13:12

scholar, but has the literacy of Islam

00:13:12 --> 00:13:15

to to to navigate through circumstances.

00:13:16 --> 00:13:19

So these general principles of Islam are going

00:13:19 --> 00:13:21

to give us a wide capacity,

00:13:22 --> 00:13:23

a wide literacy

00:13:24 --> 00:13:25

that allows us to engage

00:13:26 --> 00:13:29

an ever changing world and also, most importantly,

00:13:29 --> 00:13:30

to to build our relationship,

00:13:31 --> 00:13:32

with Allah

00:13:33 --> 00:13:34

There are 2 types

00:13:34 --> 00:13:37

of hawai' that we wanna focus on now.

00:13:37 --> 00:13:37

There are many,

00:13:38 --> 00:13:40

but for for our discussion as we go

00:13:40 --> 00:13:41

through this series together,

00:13:42 --> 00:13:44

the first is those

00:13:44 --> 00:13:46

that deal with actions.

00:13:48 --> 00:13:51

Those principles found in religious text that specifically

00:13:51 --> 00:13:52

or the words of the fuqaha

00:13:53 --> 00:13:56

or or scholars of Islamic law that deal

00:13:56 --> 00:13:57

with actions

00:13:57 --> 00:13:58

that specifically,

00:13:59 --> 00:14:00

address,

00:14:01 --> 00:14:03

actions. So for example,

00:14:05 --> 00:14:07

Right? Actions are

00:14:07 --> 00:14:10

based on the intention. Right? Actions are based

00:14:10 --> 00:14:11

on the intention.

00:14:11 --> 00:14:12

So

00:14:13 --> 00:14:15

the intention governs salah, which is an action.

00:14:16 --> 00:14:18

The intention governs fasting, which is an action,

00:14:19 --> 00:14:21

and so on and so forth. The second

00:14:21 --> 00:14:24

and this is called alqa'id al fakih.

00:14:29 --> 00:14:30

So these kind of principles govern

00:14:31 --> 00:14:32

the rulings of people's

00:14:32 --> 00:14:34

the things they do.

00:14:34 --> 00:14:36

The second type of aida, which is very

00:14:36 --> 00:14:38

important and is what is going to make

00:14:38 --> 00:14:40

up really the bulk of what we talk

00:14:40 --> 00:14:42

about over the next few months is.

00:14:45 --> 00:14:45

Those principles

00:14:46 --> 00:14:48

that govern govern how

00:14:49 --> 00:14:50

rulings

00:14:50 --> 00:14:51

are constructed

00:14:52 --> 00:14:54

and how we look

00:14:55 --> 00:14:56

at the text of Islam

00:14:57 --> 00:15:00

and how we understand Islam in a very

00:15:00 --> 00:15:01

general way.

00:15:01 --> 00:15:02

So the first

00:15:04 --> 00:15:06

is that deal with actions.

00:15:07 --> 00:15:07

The second

00:15:09 --> 00:15:11

are general principles

00:15:12 --> 00:15:13

that deal with

00:15:14 --> 00:15:15

how rulings

00:15:16 --> 00:15:17

are,

00:15:17 --> 00:15:19

applied and understood

00:15:19 --> 00:15:21

and how we look at the sacred text.

00:15:21 --> 00:15:22

And

00:15:24 --> 00:15:26

And this is very important, especially

00:15:27 --> 00:15:27

for

00:15:28 --> 00:15:30

the the the nonspecialist,

00:15:31 --> 00:15:32

because most of the

00:15:33 --> 00:15:35

are going to be applicable

00:15:35 --> 00:15:39

into our daily life. For example, an example

00:15:39 --> 00:15:40

of al Qaeda al usuliyah

00:15:41 --> 00:15:41

idhaboqalamoritassa,

00:15:43 --> 00:15:45

That when things become impossible,

00:15:46 --> 00:15:47

the sharia provides dispensation.

00:15:48 --> 00:15:51

That when things become extremely difficult,

00:15:51 --> 00:15:52

the sharia

00:15:53 --> 00:15:53

facilitates.

00:15:54 --> 00:15:56

So for example, a sister may be at

00:15:56 --> 00:15:58

the mall or she may be out somewhere

00:15:59 --> 00:16:00

and she needs to pray and she has

00:16:00 --> 00:16:02

her kids and she's scared, like if I

00:16:02 --> 00:16:05

pray, you know, standing somewhere, someone may take

00:16:05 --> 00:16:07

my child. Is she allowed to pray in

00:16:07 --> 00:16:09

her car? Based on this axiom,

00:16:12 --> 00:16:13

This, of course, is a statement from saying

00:16:13 --> 00:16:15

the Sheikh i'i and Darisa,

00:16:16 --> 00:16:17

where if

00:16:17 --> 00:16:19

something becomes really difficult,

00:16:19 --> 00:16:22

then ease facilitation happens.

00:16:22 --> 00:16:24

Let's say someone is a convert,

00:16:25 --> 00:16:27

and they know that if they pray at

00:16:27 --> 00:16:27

home,

00:16:28 --> 00:16:30

they may be harmed. Is it allowed for

00:16:30 --> 00:16:32

them, for example, to pray, you know, maybe

00:16:32 --> 00:16:35

in a place where normally someone wouldn't pray?

00:16:35 --> 00:16:38

Absolutely. Because you find this opinion in Maliki

00:16:42 --> 00:16:44

So now we can see something, and this

00:16:44 --> 00:16:45

is one of the concerns I have with

00:16:45 --> 00:16:47

with with with where things are is that

00:16:47 --> 00:16:48

these things are presented

00:16:49 --> 00:16:51

as solely the enterprise of scholarship.

00:16:51 --> 00:16:53

Well, that's not the case.

00:16:54 --> 00:16:56

I just gave you one principle, and we

00:16:56 --> 00:16:58

just started going down the line. It's applicable

00:16:58 --> 00:17:01

here. It's applicable here. It's applicable here. It's

00:17:01 --> 00:17:02

applicable here.

00:17:03 --> 00:17:06

And to be honest with you, most of

00:17:06 --> 00:17:07

the FIT councils,

00:17:07 --> 00:17:10

many of the fatawi that were issued

00:17:10 --> 00:17:13

during this very difficult pandemic, and I pray

00:17:13 --> 00:17:14

that all of you are safe.

00:17:15 --> 00:17:16

And I ask Allah

00:17:16 --> 00:17:19

to forgive any of your friends or family

00:17:19 --> 00:17:20

that may have been lost,

00:17:21 --> 00:17:22

in this difficult time.

00:17:23 --> 00:17:25

And may Allah protect all of us.

00:17:25 --> 00:17:28

But many of the that came out that

00:17:28 --> 00:17:29

were addressing

00:17:29 --> 00:17:32

issues related to closing messages and praying with

00:17:32 --> 00:17:35

the distance amongst each other are largely based

00:17:35 --> 00:17:36

on Alqawahid Al Fakih.

00:17:38 --> 00:17:40

So the idea that Alqawahid Al Fakih is

00:17:40 --> 00:17:42

just the majel of the ulema,

00:17:42 --> 00:17:45

is just something which is restricted to scholarship

00:17:45 --> 00:17:48

is a problem. The other reason why these

00:17:48 --> 00:17:50

principles are very important is that we have

00:17:50 --> 00:17:51

to be honest,

00:17:52 --> 00:17:54

at least here in North America. And when

00:17:54 --> 00:17:57

we see the online Muslim community, I would

00:17:57 --> 00:17:59

say the online Muslim community, not so much

00:17:59 --> 00:18:01

Muslims in North America, I can't speak on

00:18:01 --> 00:18:03

behalf of all of them, is

00:18:03 --> 00:18:05

a community which is imbalanced.

00:18:07 --> 00:18:08

It's not centered.

00:18:08 --> 00:18:10

It's all over the place.

00:18:10 --> 00:18:12

There's constant bickering.

00:18:13 --> 00:18:15

There's this need to destroy each other.

00:18:16 --> 00:18:18

There's this need to even, you know, create

00:18:18 --> 00:18:20

religious slander about one another.

00:18:21 --> 00:18:23

Where where is the teaching of the deen?

00:18:24 --> 00:18:27

Like, where is now the engagement of what's

00:18:27 --> 00:18:28

centering us

00:18:28 --> 00:18:31

on an understanding of Quran and sunnah and

00:18:31 --> 00:18:33

what our ancestors left for us?

00:18:33 --> 00:18:35

I was talking with a sheikh recently, like,

00:18:35 --> 00:18:36

in North America.

00:18:37 --> 00:18:39

North America is one of the few Muslim

00:18:39 --> 00:18:40

countries I know in the world that doesn't

00:18:40 --> 00:18:42

have a culture around the Quran.

00:18:43 --> 00:18:45

In in in Britain, there is a culture

00:18:45 --> 00:18:47

in the Quran. In Malaysia, you have a

00:18:47 --> 00:18:50

culture around the Quran. In Egypt, every morning,

00:18:50 --> 00:18:52

the whole country is reciting the Quran. There

00:18:53 --> 00:18:54

are cultural norms

00:18:55 --> 00:18:57

for the Quran. Whereas in North America, we've

00:18:57 --> 00:18:59

seen that Muslims have grown in their cultural

00:18:59 --> 00:19:00

production,

00:19:00 --> 00:19:02

in their political production,

00:19:02 --> 00:19:05

in their economic production. Where is the equivalent

00:19:06 --> 00:19:07

in their religious production

00:19:07 --> 00:19:09

and their religious contribution

00:19:10 --> 00:19:12

to society in America? This is a concern.

00:19:13 --> 00:19:15

So we find a community that may be

00:19:15 --> 00:19:17

a little bit imbalanced.

00:19:17 --> 00:19:18

So one of the things that that I

00:19:18 --> 00:19:20

believe is very important is that we spend

00:19:20 --> 00:19:22

some time learning

00:19:22 --> 00:19:26

and focusing on literacy, man, and centering ourself

00:19:26 --> 00:19:28

on on religion. And one of the best

00:19:28 --> 00:19:30

ways to do that is to root ourselves

00:19:30 --> 00:19:30

in the,

00:19:31 --> 00:19:34

the principles of Islam. So we talked about

00:19:34 --> 00:19:36

a few important things today.

00:19:37 --> 00:19:40

We noted how Islam does not lay out

00:19:40 --> 00:19:40

objectives,

00:19:41 --> 00:19:42

except

00:19:42 --> 00:19:44

it it lays out the means to achieve

00:19:44 --> 00:19:46

those objectives. This is a rama of Allah.

00:19:47 --> 00:19:47

So

00:19:48 --> 00:19:50

Jannah is the objective. Allah gave us the

00:19:50 --> 00:19:51

best of Quran

00:19:51 --> 00:19:54

and the prophet salallahu alaihi wa sallam to

00:19:54 --> 00:19:55

utilize to reach aljannah.

00:19:56 --> 00:19:58

And embedded in this is also the

00:19:59 --> 00:20:01

these general principles

00:20:01 --> 00:20:04

that are going to allow the sharia to

00:20:04 --> 00:20:04

be applicable.

00:20:06 --> 00:20:07

One of the texts that

00:20:07 --> 00:20:10

read together is a small essay written by

00:20:10 --> 00:20:13

a great Tunisian scholar, Sheykhil Ashar,

00:20:13 --> 00:20:16

years ago, you know, decades ago

00:20:16 --> 00:20:17

on a

00:20:18 --> 00:20:19

Sharia,

00:20:20 --> 00:20:22

Islam That a Sharia is sufficient for all

00:20:22 --> 00:20:24

places in all times

00:20:24 --> 00:20:25

in all situations.

00:20:26 --> 00:20:27

How is

00:20:27 --> 00:20:28

that? Through these

00:20:29 --> 00:20:30

general principles,

00:20:31 --> 00:20:33

that we just mentioned. And within that, I

00:20:33 --> 00:20:35

noted that there is a microliteracy

00:20:35 --> 00:20:37

that each and every one of us has

00:20:37 --> 00:20:38

to have, and then, of course, there is

00:20:38 --> 00:20:39

a specialized literacy,

00:20:40 --> 00:20:42

that impacts the scholars. And then I talked

00:20:42 --> 00:20:43

about the 2 types of

00:20:44 --> 00:20:45

the

00:20:46 --> 00:20:47

which deals with actions and

00:20:48 --> 00:20:50

the that deals with the constructions of rulings

00:20:51 --> 00:20:53

and the application of text, and that's largely

00:20:53 --> 00:20:54

what we're going to talk about

00:20:55 --> 00:20:55

today,

00:20:55 --> 00:20:58

well, throughout these these next few months. What

00:20:58 --> 00:20:59

is kind of the history of the qawait?

00:21:00 --> 00:21:01

Number 1 is is revelation.

00:21:02 --> 00:21:02

Right? We look

00:21:03 --> 00:21:05

at the Quran and sunnah of the prophet,

00:21:05 --> 00:21:07

sallallahu alaihi wa sallam, we see these very

00:21:07 --> 00:21:07

large

00:21:08 --> 00:21:09

general ideas. Imam al Shattibi,

00:21:10 --> 00:21:13

in Al Muafaaqat, he says that the Quran

00:21:13 --> 00:21:15

is largely a book of general principles.

00:21:16 --> 00:21:18

That makes sense. Right? We hear all the

00:21:18 --> 00:21:20

time the Quran is going to be an

00:21:20 --> 00:21:22

everlasting text. The Quran is is

00:21:23 --> 00:21:24

but we should ask how, and one of

00:21:24 --> 00:21:26

the ways how is that it is largely

00:21:26 --> 00:21:27

based

00:21:27 --> 00:21:29

on general law,

00:21:29 --> 00:21:32

not specific law and general ideas. And that's

00:21:32 --> 00:21:35

why Al Jassas al Hanafi, in his tafsir,

00:21:35 --> 00:21:37

he says that these kind of verses that

00:21:37 --> 00:21:39

are left somewhat ambiguous

00:21:39 --> 00:21:42

are largely going to be toned and shaped

00:21:42 --> 00:21:44

by custom. We're gonna talk about one of

00:21:44 --> 00:21:46

the 5 major principles of

00:21:48 --> 00:21:50

is. Right? That a custom helps,

00:21:51 --> 00:21:52

if you will, shade

00:21:53 --> 00:21:55

and offer cadence and nuance to a ruling.

00:21:57 --> 00:21:59

So say the Shaa'at Abi says, for example,

00:21:59 --> 00:21:59

Allah says,

00:22:01 --> 00:22:03

like live with your spouse nicely.

00:22:06 --> 00:22:09

Allah doesn't specifically tell us how to live

00:22:09 --> 00:22:10

nicely with our spouses.

00:22:11 --> 00:22:13

He leaves it to what is self evidently

00:22:13 --> 00:22:13

good.

00:22:14 --> 00:22:14

Is

00:22:15 --> 00:22:17

what is self evidently right

00:22:18 --> 00:22:20

based on the current

00:22:20 --> 00:22:22

societal climate of where you are

00:22:22 --> 00:22:24

as long as it does not contradict the

00:22:24 --> 00:22:27

Sharia. So therefore, imagine if Allah Subhanahu Wa

00:22:27 --> 00:22:28

Ta'ala had said in the Quran,

00:22:29 --> 00:22:29

hypothetically,

00:22:30 --> 00:22:31

you know, in order to live nicely with

00:22:31 --> 00:22:33

your wife, you have to bring camels and

00:22:33 --> 00:22:36

provide camel's milk and bring the bug, the

00:22:36 --> 00:22:37

lizard from the desert the lizard from the

00:22:37 --> 00:22:39

desert and cook it for your wife. We'd

00:22:39 --> 00:22:40

all be sinners.

00:22:41 --> 00:22:43

But because the Quran is

00:22:44 --> 00:22:47

but because the Quran is a everlasting miracle,

00:22:47 --> 00:22:49

Allah subhanahu wa ta'ala does not define these

00:22:49 --> 00:22:52

issues but leaves them to our imagination.

00:22:53 --> 00:22:55

And that's why Sayidna Imam Abuhamad

00:22:55 --> 00:22:56

al Qazari

00:22:56 --> 00:22:57

in al Mustasfa,

00:22:58 --> 00:23:00

he says, how beautiful is the science of

00:23:00 --> 00:23:00

all

00:23:05 --> 00:23:07

Right? That it brings together the Quran and

00:23:07 --> 00:23:08

these general principles,

00:23:09 --> 00:23:10

religious sacred texts

00:23:11 --> 00:23:14

with the application of the intellect. Allahu Akbar.

00:23:14 --> 00:23:17

Allahu Akbar. What a deen. What a religion,

00:23:17 --> 00:23:17

subhanallah.

00:23:17 --> 00:23:19

That's why doctor Mahmoud al Azhar used to

00:23:19 --> 00:23:20

say to me,

00:23:22 --> 00:23:25

right, that that these kind of texts these

00:23:25 --> 00:23:27

kind of texts that are left in an

00:23:27 --> 00:23:29

ambiguous way in the Quran and in the

00:23:29 --> 00:23:31

hadith of the prophet sallallahu alaihi wa sallam,

00:23:32 --> 00:23:33

the application is left to

00:23:34 --> 00:23:35

the Muslim community.

00:23:35 --> 00:23:37

So that means until the end of time,

00:23:37 --> 00:23:40

we're going to be negotiating the application of

00:23:40 --> 00:23:42

some of these texts in ways which, masha'Allah,

00:23:42 --> 00:23:44

the people before us didn't think of. Can

00:23:44 --> 00:23:46

give you two examples now. When I was

00:23:46 --> 00:23:48

working in Darla Ifta in Egypt about 13

00:23:48 --> 00:23:52

years ago, doctor Muhammad Rafa's men, Rahim Muhullah,

00:23:52 --> 00:23:54

who we were reading Al Majmah with.

00:23:55 --> 00:23:56

He was an ocean. He was in his

00:23:56 --> 00:23:57

eighties,

00:23:57 --> 00:23:59

at that time, doctor Muhammad Rafatwismen.

00:24:00 --> 00:24:01

And he had a case

00:24:02 --> 00:24:04

where there was someone accused of paternity of

00:24:04 --> 00:24:05

a child.

00:24:06 --> 00:24:06

And and

00:24:07 --> 00:24:09

the woman that was accusing this man of

00:24:09 --> 00:24:12

paternity wanted to submit his DNA to prove

00:24:12 --> 00:24:14

that this was her child. And, of course,

00:24:14 --> 00:24:16

there was quite a discussion because

00:24:17 --> 00:24:19

if that were to happen, then that would

00:24:19 --> 00:24:20

mean like.

00:24:21 --> 00:24:22

And we know that the process if, you

00:24:22 --> 00:24:24

know, you should, like, push away the.

00:24:25 --> 00:24:27

Like, you should not fall into these kind

00:24:27 --> 00:24:29

of things because it leads to, like, serious

00:24:29 --> 00:24:30

punishment.

00:24:31 --> 00:24:32

So

00:24:32 --> 00:24:34

there was a debate as whether the admission

00:24:34 --> 00:24:38

of DNA as secondary evidence was allowed. So

00:24:38 --> 00:24:40

doctor Mohammad Raffatuth's men, he said in the

00:24:40 --> 00:24:40

Quran,

00:24:41 --> 00:24:42

we find in the Quran and saw to

00:24:42 --> 00:24:45

Yusuf that the shirt of Yusuf is used

00:24:45 --> 00:24:48

as second air secondary evidence to exonerate him

00:24:48 --> 00:24:51

or to prove his guilt. So he said,

00:24:51 --> 00:24:53

if the shirt can be used as

00:24:55 --> 00:24:58

as a secondary evidence, then we can use

00:24:58 --> 00:24:58

DNA.

00:24:59 --> 00:25:00

That is

00:25:01 --> 00:25:01

now the,

00:25:02 --> 00:25:04

current and contemporary application

00:25:05 --> 00:25:05

of a

00:25:06 --> 00:25:08

that you see in front of you. Another

00:25:08 --> 00:25:10

one, I was sitting on the FIT Council

00:25:10 --> 00:25:11

here in North America,

00:25:11 --> 00:25:13

that I'm a member of on the executive

00:25:13 --> 00:25:15

body. Alhamdulillah.

00:25:15 --> 00:25:17

And, you know, there was this discussion about

00:25:17 --> 00:25:18

quarantine.

00:25:18 --> 00:25:20

And one of the one of the masheikh,

00:25:20 --> 00:25:22

he said, actually, there is an evidence for

00:25:22 --> 00:25:24

quarantining in the Quran.

00:25:24 --> 00:25:26

They said, where? He said,

00:25:26 --> 00:25:27

those ants,

00:25:28 --> 00:25:29

when Satan and his

00:25:30 --> 00:25:31

army was walking,

00:25:32 --> 00:25:33

you know, you should go

00:25:34 --> 00:25:36

and flee to your homes to escape

00:25:39 --> 00:25:41

so that Suleiman and his army won't hurt

00:25:41 --> 00:25:42

you. You. So the sheikh, he said if

00:25:42 --> 00:25:45

the ants were gonna go into their hives

00:25:45 --> 00:25:47

to seek protection from Suleiman and his army,

00:25:47 --> 00:25:49

we should tell people they can

00:25:49 --> 00:25:52

metaphorically go into their hives, right, their homes,

00:25:52 --> 00:25:55

to protect themselves from COVID 19. Allahu

00:25:55 --> 00:25:56

Akbar. SubhanAllah.

00:25:57 --> 00:26:00

Now the Quran became alive. Now we're not

00:26:00 --> 00:26:03

just arguing about ancient 5th issues and theological

00:26:03 --> 00:26:04

issues that have never been

00:26:05 --> 00:26:06

solved, and I believe this is a trick

00:26:06 --> 00:26:08

actually of of getting us caught up in

00:26:08 --> 00:26:10

this. But we are now providing

00:26:11 --> 00:26:11

policy

00:26:12 --> 00:26:12

for humanity

00:26:13 --> 00:26:15

and exposing them to the light of Islam.

00:26:16 --> 00:26:18

And and one of the greatest

00:26:18 --> 00:26:19

dimmers

00:26:20 --> 00:26:22

of the light of Islam is our failure

00:26:23 --> 00:26:25

as an ummah to intellectually

00:26:25 --> 00:26:26

engage

00:26:27 --> 00:26:27

the explorative

00:26:28 --> 00:26:29

nature of revelation.

00:26:30 --> 00:26:32

Instead, we're just arguing about revelation, what revelation

00:26:32 --> 00:26:33

means.

00:26:33 --> 00:26:34

SubhanAllah. May Allah,

00:26:36 --> 00:26:39

help us. So the initial history of the

00:26:39 --> 00:26:40

it is found in the sacred text, the

00:26:40 --> 00:26:41

Quran

00:26:50 --> 00:26:51

You

00:26:52 --> 00:26:54

know, like, whoever accuses has to bring proof.

00:26:55 --> 00:26:56

These are all like famous axioms

00:26:57 --> 00:26:59

which make up the bulk work of.

00:27:02 --> 00:27:04

There are different narrations about, of course, Abi

00:27:04 --> 00:27:06

Saeed Al Horawi,

00:27:07 --> 00:27:09

a sheff who found, you know, Sheikh Ahmed

00:27:09 --> 00:27:11

Abbasi al Hanafi,

00:27:11 --> 00:27:13

who was in Herat, Afghanistan.

00:27:13 --> 00:27:15

We know that Herat at that time in

00:27:15 --> 00:27:17

the early ages of Islam was one of

00:27:17 --> 00:27:18

the foundational kind of

00:27:19 --> 00:27:21

a citadel of knowledge,

00:27:21 --> 00:27:23

and sheikh Abbas, he used to repeat these

00:27:23 --> 00:27:25

in his masjid.

00:27:25 --> 00:27:27

You can find this story mentioned in many

00:27:27 --> 00:27:29

of the major books. Inshallah,

00:27:29 --> 00:27:32

it's important to note that it is largely

00:27:32 --> 00:27:34

taken from the Quran and from the sunnah.

00:27:34 --> 00:27:36

And the second source really of the qawwahid,

00:27:37 --> 00:27:39

foundations, is the tawwid of the books of

00:27:39 --> 00:27:39

hadith.

00:27:40 --> 00:27:42

Are there chapter headings found in the books

00:27:42 --> 00:27:45

of hadith? For example, Sayna al Bukhari,

00:27:46 --> 00:27:48

who has a chapter, when things get hard,

00:27:48 --> 00:27:51

the sharia facilitates. This is an axiom. Who

00:27:51 --> 00:27:53

has a chapter that actions are by intention

00:27:53 --> 00:27:54

tension. This is an axiom.

00:27:55 --> 00:27:56

So

00:27:56 --> 00:27:58

in the early books of hadith, we find

00:27:58 --> 00:28:01

2 things. 1 is the tawwid, the chapter

00:28:01 --> 00:28:01

headings,

00:28:02 --> 00:28:04

and in the case of the Muwatta of

00:28:04 --> 00:28:05

Imam Malik, was

00:28:06 --> 00:28:08

lucky to study the Muwatta with Sheikh Ahmed

00:28:08 --> 00:28:10

Taharian, who just died

00:28:11 --> 00:28:12

yesterday of COVID 19.

00:28:15 --> 00:28:17

Ask Allah to forgive him and bless him.

00:28:17 --> 00:28:18

He was a great teacher, and

00:28:19 --> 00:28:20

such a kind,

00:28:21 --> 00:28:22

scholarly person.

00:28:22 --> 00:28:24

I was lucky to be with him, you

00:28:24 --> 00:28:27

know, studying and attending his harakah as a

00:28:27 --> 00:28:29

as a fly on the wall, not as

00:28:29 --> 00:28:29

a major student,

00:28:30 --> 00:28:31

for 5 years.

00:28:32 --> 00:28:34

And he was telling us that in the

00:28:34 --> 00:28:37

Muwata, the way that Imam Malik has

00:28:38 --> 00:28:39

placed the hadith in the Muwata

00:28:40 --> 00:28:41

is indicative indicative

00:28:42 --> 00:28:43

of the Kawayit.

00:28:43 --> 00:28:45

We'll talk about that in the future, Insha'Allah.

00:28:45 --> 00:28:46

As we finish,

00:28:47 --> 00:28:49

next time, we'll start to talk about the

00:28:49 --> 00:28:50

5 major of

00:28:51 --> 00:28:53

Islam. I'm gonna mention them now, and then

00:28:53 --> 00:28:54

I'll mention the one that we're going to

00:28:54 --> 00:28:56

move on to in the future. The first

00:28:57 --> 00:28:57

is

00:28:58 --> 00:28:59

the actions are by intention.

00:29:00 --> 00:29:01

Number 2,

00:29:02 --> 00:29:05

that certainty is not removed with doubt. Number

00:29:06 --> 00:29:06

3,

00:29:07 --> 00:29:08

that harm is removed.

00:29:09 --> 00:29:10

Number 4,

00:29:13 --> 00:29:16

that that custom can play a role in

00:29:16 --> 00:29:16

the application

00:29:17 --> 00:29:18

of understandings

00:29:19 --> 00:29:19

and rulings.

00:29:20 --> 00:29:21

And the 5th, al mushakah

00:29:23 --> 00:29:24

that difficulty

00:29:24 --> 00:29:27

brings about dispensation. I'm gonna mention these 5

00:29:27 --> 00:29:29

again, and we're gonna pick up next time

00:29:30 --> 00:29:32

whether live or whether I record it, inshallah.

00:29:33 --> 00:29:36

The 5 major of Islam as extracted from

00:29:36 --> 00:29:38

the Quran and sunnah, the

00:29:38 --> 00:29:40

dealing with the application

00:29:40 --> 00:29:41

of texts

00:29:42 --> 00:29:43

in the lives of people.

00:29:44 --> 00:29:44

The first,

00:29:46 --> 00:29:48

that actions are based on their objectives.

00:29:49 --> 00:29:50

The second,

00:29:52 --> 00:29:54

that certainty cannot be removed with doubt.

00:29:55 --> 00:29:56

So for example, do I have wudu or

00:29:56 --> 00:29:58

not? You know you have wudu, then don't

00:29:58 --> 00:30:00

worry about it because that's where the certainty

00:30:00 --> 00:30:01

is. The 4th

00:30:03 --> 00:30:04

harm should be removed.

00:30:06 --> 00:30:07

Harm is sharia.

00:30:09 --> 00:30:12

Sharia looks after harm and seeks to remove

00:30:12 --> 00:30:13

harm,

00:30:13 --> 00:30:16

And then the 4th, al-'adah to mohakama,

00:30:17 --> 00:30:18

that

00:30:18 --> 00:30:20

the custom of a people the first PhD

00:30:20 --> 00:30:23

ever done in Eshar is the relationship between

00:30:23 --> 00:30:24

custom and Islamic law done by Ibn Abi

00:30:24 --> 00:30:26

Suni Al Hanafi. It's, it's such an incredible

00:30:26 --> 00:30:27

text.

00:30:31 --> 00:30:33

The role of culture and custom and and

00:30:33 --> 00:30:34

the

00:30:34 --> 00:30:37

the negotiation between the heavens and the earth,

00:30:37 --> 00:30:38

sociology and theology.

00:30:39 --> 00:30:40

And then

00:30:43 --> 00:30:46

last, that hardship brings ease. The first of

00:30:46 --> 00:30:48

these 5 that we're going to explain insha'Allah

00:30:49 --> 00:30:49

is.

00:30:52 --> 00:30:52

The difficulty

00:30:53 --> 00:30:55

rings about these. If

00:30:55 --> 00:30:57

you have any questions, I can take them

00:30:57 --> 00:31:00

for a second. If not, to Zach and

00:31:00 --> 00:31:02

my apologies. I'm not able to put really

00:31:02 --> 00:31:03

a schedule up because of

00:31:04 --> 00:31:05

of so many things going on.

00:31:06 --> 00:31:08

But, inshallah, I'm more than happy to try

00:31:08 --> 00:31:09

to answer,

00:31:09 --> 00:31:10

any questions.

00:31:11 --> 00:31:13

And also we're looking somewhat for someone who's

00:31:13 --> 00:31:14

interested in dictating

00:31:15 --> 00:31:17

this as well as the Usul al Firk.

00:31:17 --> 00:31:20

Inshallah, this is a paid position. So you

00:31:20 --> 00:31:22

can let us know if you're interested. Inshallah.

00:31:28 --> 00:31:30

We're doing good, man. Good to see you.

00:31:30 --> 00:31:31

It's been a long time.

00:31:37 --> 00:31:39

So as I said from time to time,

00:31:39 --> 00:31:40

I'll try to come I'll try to put

00:31:40 --> 00:31:41

it on announcement

00:31:42 --> 00:31:43

and teach the

00:31:43 --> 00:31:45

live as well as continue

00:31:46 --> 00:31:48

with, live as well as recorded so that

00:31:48 --> 00:31:49

there can be engagement

00:31:49 --> 00:31:50

and asking questions.

00:31:51 --> 00:31:51

Jazakamullah

00:31:55 --> 00:31:55

Khayr.

Share Page