Suhaib Webb – The Role of Asanid in Dispelling Assumptions Against The Sources of Islam
AI: Summary ©
The importance of learning from others and avoiding assumptions is emphasized, as it is crucial to overcome negative assumptions and maintain a strong faith in one's own abilities. The importance of communication and pushing in is emphasized, and the use of shia-athaiers is discussed. The misunderstandings of the Hayidina-Osman movement and the use of shia-athaiers are also discussed. The importance of maintaining a strong faith in one's own abilities is emphasized, and the use of shia-athaiers is discussed.
AI: Summary ©
We send peace and blessings upon our beloved
prophet Muhammad
salallahu alayhi wa sallam,
among his families, companions, and those who followed
them until the end of time.
Brothers and sisters,
Slice to see everybody, alhamdulillah, and asked her
and to be back, in the area for
our monthly visit,
what Kareem is talking about, actually, every Saturday
we are going through 2
texts from my school together. The first is,
called Al Quedot An Awa, which is a
text on theology that is not only
presenting some of the
kind of normative
scaling for belief, but also addressing,
as we will tonight, some of the contemporary
concerns around belief.
Islamic scholarship is stagnant.
It's constantly reacting, constantly
leading, constantly engaging,
and answering issues,
of of, like, concern to every generation.
And then the second text that we're going
through is a summary of of the last
book
that imam,
al Ghazari,
Abuhammed
Al Ghazari wrote, called minhaajal 'Abideen ilajalati albirarabi,
which is the methodology
of the worshipers who are headed to Allah,
more or less, to the Jannah which Allah
has created for the people of Ibar.
So we wanna encourage everyone to come from
the library, Saturday at 12. It's pretty
pretty quick, like, 2 hours, but it'll take,
in 2 hours, hopefully, a lot of information
that will be beneficial and nutritious,
for your imam.
Allahu
and the prophet sallallahu alaihi wa sallam
warned us about
suspicions
or assumptions
which are ill rooted. Not all
assumption is is is bad,
but ill rooted
assumptions are things we should be careful of.
Allah
says
in the 49th chapter of the Quran,
In the context of, like, bad
rooted assumptions,
Allah says that you should ask you most,
not
all,
Most of these suspicions that are ill rooted,
you should
scare them.
And the prophet sallallahu alaihi wa sallam in
the famous narration, he says,
hadith. It's a good narration.
Sahih narration. The Prophet
said, I warn you
I warn you of
unfounded
and
evilly kind of rooted
suspicion
because indeed it is like the worst
type of conversation
you can have.
As I said earlier, not all forms of
suspicion are necessarily bad.
Blessed are those who have fun
that they're going to meet Allah because you
and I, we learned this in aqeeda on
on our class.
It is impossible for you and I to
have yaqeen,
never we.
That's impossible.
You and I are not,
commanded by Allah to reach the cognitive, spiritual,
or physical states of prophets.
It's awesome.
Because Allah Subhanahu Wa Ta'ala wa wala wa
yasiwokamin
al Nas. Allah protected him protected them
and blessed them to have a 'ismah,
to be protected from shortcomings,
and and sins, and mistakes.
Marzukri says, the book we do on Saturday
Saturday afternoons,
That the prophets are like angels. You and
I, we're not like angels.
So why here in the second chapter,
Why does it say that they assume
that they are going to meet their lord?
Because it's impossible for them to have 100%
in the system prophetic.
So, yeah, and I won't say no. But
the point is here, this is like a
good example
A good example
of
I can wear it also, and it's it's
easier for you.
I'll give you the sign of yours.
So so,
therefore, this is used.
But the point is that there is good
in path. So with Allah,
subhanahu wa ta'ala, we should have hosnuwan.
What does wan mean
In our
kind of theological
epistemology,
Imam al Juwayi, Imam al Haramain, and Imam
Sharazi al Arluma
mentions
always, especially in the books of usul,
in in the Mutakal Nabi not Tahhanafi usul,
you find this idea of, like, how do
you learn, how do you think, how do
you come to definitive conclusions. And one of
the things that they mentioned is.
Means that I am not able to
choose one thing over another.
So,
like, it's here tonight. You didn't see me,
say I didn't give the.
Maybe you thought you saw me at Mad
Dog.
Not really sure.
I think I saw him, but you're not
sure. Either yes or no. You can't choose
one over the other.
So what you act on
is 1.
You choose 1 over the other eventually based
on the evidences. You know what? I think
I saw him at the airport. I think
I saw on his Instagram page, he was,
like, in Austin,
Barbara Jordan, right,
airport.
So now you see the relationship. If you're
paying attention, I'm giving you something very important.
Evidence and conclusions. But this is not our
talk today. In
the role of taleel is to remove
as much of an assumption and allow a
person to come to a conclusion. That's not
our point here today.
Our point here is, how do I choose
something over the other
with evidences?
Not based on
the absence of evidence. The absence of evidences
or ill assumptions is what the Quran and
what the prophet spoke against.
Right? So,
this person's bad person. I know they're a
bad person. They're so evil what? I don't
know. I just feel that way. This is
su'uman.
This is a bad assumption. That's what the
prophet is saying. It's forbidden. It happens a
lot in marriage.
You see the lie in marriages.
See it a lot in friendships. Shaytan will
play with people, Where were you?
You know, I was here. Oh, I know
you weren't. I know you were with your
friends. Or I know you were out with
your friends. Blah, blah, blah. You have no
evidence for it. Just insecurities. Insecurities are the
worst wufte.
Insecurities are the worst wufte.
So
good
assumptions
are based on evidence.
Bad assumptions
are based on the lack of evidence,
insecurities,
or ignorance.
And this layers in a number of ways
that are important for us as we walk
into our conversation tonight.
Number 1, with Allah subhanahu wa ta'ala.
So something bad happens to a person, they
have
two ways to think about it usually.
Like, Allah is testing me. He loves me.
This is a chance for me to grow.
Allah hates me. I'm so important. The whole
world orbits around me. I am the singular
most important snowflake called the face of the
earth, and God hates me because I missed
a fudger when I was 13, and that's
why I didn't get into Brown grad school.
What's your evidence for this?
Or someone's afflicted with sickness or illness. It
happens to all of us.
For my wife and I for like 1
year, we were afflicted with so many tests
in ways we never thought. I started to
think
God allowed.
So it happens to everybody. None of us
are free of this. But the prophet salallahu
alayhi wa sallam said,
none of you should die until you assuul
the best of Ummah.
So you meet Allah with hope. I meet
Allah
with His rahma if I've tried to live
a good life.
So also when things are befalling me that
don't align with what I want,
I remember, Alayana wumun khalaawahulatifood
khabir. Allah knows best, we have to lead
the, I leave it to Allah.
Salud, we see now people in Palestine,
right, maintaining this commitment to Allah under
indescribable
existential challenges.
The second is having a good assumption with
the messenger of Allah.
And it's important to understand colonality
in one way.
That colonality is not only attacking Islamic
societies economically,
politically,
socially. I mean, now look at standards of
beauty in the Muslim world. They're the same
as can be in Norway.
How did that happen? But we're not colonized?
Look at marriage.
Everyone wants to get paid in the
and everyone want doesn't want to pay in
the Maher. It's all about economy because we've
been capitalized, but we don't realize it.
Is that it impacts the Muammarat, not the
Ibarat.
That's how those rulers in Dubai get away
with everything. You can pray. You can go
to Hajj. You can fast to Hamdah. Don't
call to the hap.
And don't allow Islam to extend
it into the marketplace.
Don't allow Islam to extend it
in issues related to society and culture and
behavior.
Just keep it in the Masjid because it's
easy in the Masjid.
But the one of the greatest signs of
colonnalli
is having a negative
assumption
with the messenger of Umar,
sallallahu alaihi wa'am. Because
the colonial experience
first and foremost attempt
the vestiges of religious knowledge in the wussu
word. It understood the dojo. If you take
out that dojo,
there's no line of defense now.
And it becomes a free throw
to
to decentralize. And now you add the cocktail
of TikTok and Instagram,
which is ripping apart traditional
systems
of authority
within specifically, say, religious communities,
it's very difficult now to have a good
understanding, good suspicion
with Allah. Think about how many times has
someone come to you and said,
I left watching something on social media and
I felt better
about my religion. Usually it's I heard someone
say this, I heard someone say that, I
heard someone say this, I heard someone say
that, and then they
they're impacted by it. Is this really true?
Did our prophet do that? Is this really
true? Does the Quran say that? Why is
it always a negative thing because we're
in a society and in a time which
is facilitating
su'wudhan.
A bad assumption of religion,
and it it leads to a bad assumption
when the ummah. That's why we treat each
other so badly.
Because we don't have the value
that we should have for one another. We
can't build community
if we all assume the worst about ourselves.
The 4th, and I'll finish here after with
the Allah, with his messenger, with the ummah,
is with the academic
tradition
of Islam.
To have a negative assumption
of the academic
tradition.
How do I answer the problem of su'ozhwan?
Very simple.
To learn,
to engage,
but deeply impact
packed
under all of this is that a person
actually has a bad assumption of themselves.
Because
postmodernity
is meant to weaken the resolve
and utility
of a person
so that they do not have enough confidence
to communicate effectively
and push into the issues of their concern.
So oftentimes there'll be people that say, our
imam is not good. Our imam, he doesn't
let me ask questions. How many times have
you asked me questions? Well, you know I'm
scared. I'm a shut. But it's not the
imam's fault.
That's your fault.
They only ask questions.
Because an outcome of this
that people fail to understand is, if I've
habituated
a negative assumption
with individuals and institutions and we see now
America, especially after last night, my God,
a a a grave
negative attitude towards traditional institutions
which maintain the stability of society. That's why
you had January 6th.
And
that also leads to having a
bad assumption
of myself.
I'm not confident enough to engage.
I'm not confident enough to ask questions.
But the prophet sallallahu alaihi wa sallamah
said as related by Imam al Bukhari, the
remedy for any illness or weakness is assu'an,
is to ask a question.
So what we're gonna talk about tonight are
some of the negative assumptions
that tend to be directed towards the broader
academic
candidate of Islam
from different angles.
I'm just gonna flow through them, and then
afterwards we can take questions. But
the key to resolving
bad
assumptions
is to push into them.
To push it
to work.
2nd, to ask questions,
to probe.
3rd, to communicate.
Allah subhanahu wa ta'ala mentions all of these
things in the context of a blessing.
Ar Rahman, al lamnal Quran,
khadafal insan,
alhamalurbayir.
The Most Merciful
who taught the Quran
created people
and taught
human beings
how to communicate.
Allah says by You know the Quran, we
sent it in Arabic.
This clear book of the Quran, revealed in
Arabic so you can think.
Ask to people of knowledge if you don't.
Same thing in personal relationships.
Usually when I see marriages destabilizing,
very rarely is it
that they don't like each other.
Usually,
they don't know how to communicate with each
other.
In fact, I've seen people who don't like
each other, who can communicate effectively, and they
stay together.
Because communication leads to security.
And I see people who like each other,
but they don't know how to communicate,
and their marriage puzzle parts.
It's interesting.
It's very important to communicate,
to push in. And sometimes when we parent,
we have to be very careful. I know
for those of us who became Muslim, we're
protective parents.
We feel we have to protect.
You know, I'm the old Muslim in my
family. I have to go hard and I
paint. You know, I have to put pressure.
But what happens is we undermine
our
young adults' ability
to have the necessary,
if you will, bravery
to formulate their own ideas and questions and
communicate
that allows them to become normal adults.
That's why sometimes they have the marriage crisis
in the world. We didn't teach young people
how to communicate their emotions. We just told
them it's it's it's a shame that you
talk to me. It's disrespect that you talk
no. No. No.
Let them disrespect you so they don't disrespect
others. At least they learn this is not
appropriate behavior. And you teach them and you
guide them and you talk to them. You
help them regulate their emotions.
So what I'm telling you is important not
just in the sense of how we engage
religion in 2024,
but how we engage each other.
How do we talk to one another? How
do we communicate to one another? And how
do we discuss
if we have concerns?
How do we push in?
These are
habitual behaviors
that are emblematic
of a full functioning
healthy Muslim.
I'm probably
I'm asking.
I'm learning.
I'm addressing.
I'm communicating.
And that's why oftentimes q and a don't
have questions.
As one imam told me, he gave the
most important talk he said he ever gave
of his life. The first question was what
time we're gonna eat pizza?
Because we we we taught this even in
our in our as a pedagogy in Islamic
schools. Be quiet. Don't lit don't talk.
Be quiet.
Whereas we should say,
Ask,
ask, ask.
Keep asking, keep asking.
Because the prophet said, the what?
The remedy for any illness is to ask
questions.
So we'll talk about a few sciences today
and some of the assumptions. Now we went
through the theory, I know it's a little
heavy but it's important. What are
some of the important assumptions thrown,
some legitimately,
some problematically,
at
the Islamic
academic camp. The first we'll start with is
with the Quran.
And we see,
in recent years,
people questioning
the qira'at in particular,
to something I specialize in alhamdulillah
and the preservation of the qira'at
and how it is logically impossible
that we have
these different qira'at
and that the prophet sallallahu alaihi wa sallam
and the sahaba,
they
read all these different qira'at.
This is a very weak opinion. It was
the opinion of the Ma'at Hazilites. Actually, it
was never the opinion of Adi sunnah. It
came later
on.
And for those of you thinking I'm not
talking about my friend doctor Yasabadi,
had Khosnava.
Not talking about his research. It's my habih.
But shout to be,
he says,
Imam al Sha'Tabi,
He says in this poem we memorized, harzumna'ani
in the qira'at.
What does it mean? That these asanit
of the Quran,
these narrations of the Quran
back to he's mentioned the 7 not the
10,
are
like, you know, like comets.
Like you look in the sky, you see
a comet, you see the light in like
difficult times.
So these are like comets in the dunya,
SubhanAllah. These are asaneed
of the Quran or like comets that you
see shining through the sky.
That's why
it says about those
He says, From all of the imma of
the Quran are these stars that came from
them. Meaning they're students. Again, the analogy here.
And it says,
That every one of those is like comets
shooting across the sky. These asadeed, they're so
clear of the Quran. Why don't we have
the system of Islam
To defeat
bad
assumptions.
The role of the sadaat is unique to
the Muslim world. It's the gift of the
ummah to humanity,
right? The chain of narrations that we have
are like comets that shoot across the sky.
Like you never have to worry about one
of those disappearing or being astray or wotelas
actually is the meaning here as I heard
from my teacher.
But how do we how do we move
beyond
the theory? Because my experience is when people
aren't specialized in a science, they go to,
like, some kind of theory about it that
takes you away from, like, the wisdom approach.
But we should appreciate
our scholarship
and what our scholars invest in
to protect us from having a bad assumption
of things that are in incredibly important to
us like the book of Allah.
Shout to me says like this is the
most important thing you can have around you
is the Quran.
So, Imam Athahabeen
Rahimu'Allah,
swanat the Great,
scholar is from Syria. I met actually his
relative. He lives in, the south. His last
name is Adhemi. He's from Syria. I
said, are you? He said, yes.
As I met one
brother, his last name is ibn Hasan. Are
you so, you know, it's
But Imam Ali
was a polymath,
was a genius,
a great historian.
He wrote a 24 volume book on the
history of their ulama
from the time of the prophet to his
time called Sierra Alemuddinobala.
He wrote a 4 volume pioneer book called
Tarikhul Islam. He did an abridgment of that.
He wrote a book called Nisar Al Mi
Zan in the Science of Haditha ibn Hajr.
He used to write on, ibn Hajr had
so much respect for adahevi. When Ibad Hajr
made Hajr, he drank from zam zam, he
said, Oh Allah, make me like adhabi.
And then with a suuti, he went to
Hajj for the first time that he drank
from Zamzam. He said, Oh Allah, make me
like Ibad Hajj. So
Adhahi is a giant,
And he did so much,
work in history.
He's in prehistoric
and he collected a book called Tabakat Qur'ra.
Four volumes
on all of the scholars of the Quran
and their chains at Isnaaz
from the time of the Prophet sallallahu alayhi
wa sallata imam ad Zahabi. And ad Zahabi
he divides it into 18 tus.
And those Quran he mentioned
have to have 3 conditions.
The first condition starts with the Sahaba.
Then he only narrated from sahabah
who read the whole Quran
to the Prophet salallahu alaihi wa sallam.
And he said, There are 7
who read the whole Quran, not part of
the Quran, not a portion of the Quran.
Sayna Muhammad son of Allahu Alaihi Wasi. It
doesn't read those other sahab where they read
the whole Quran like Sayna
Amar Sadat al Abu Bakr but to the
Prophet himself during the
alaihis salamat al salam,
7.
There is an assumption
because of dictatorships in the Muslim world
that the academic flavor is gone. The alzhar
is done. Medina is done. Everything is destroyed.
This is the outcome of colonality
because colonality wants you to destroy
your institutions.
Because when you have no institutions,
it's you have no protection anymore. That's why
we have to be very careful of people
who all they do is attack religious institutions
and bans because it is part of the
point of
to remove away their protective barriers, the dam
that protects you from
and being astray are the ulama. If you
have no trust in the ulama, you're gonna
be flooded by this dunya.
Doesn't mean all ulama, but some of them,
of course, they have problems.
But then the Jew so one of the
assumptions is, you know, I was to ask
Art, Oh, somebody told me, you know, it
would have been better if you went. You
know, you didn't just didn't go.
I didn't go in.
Really, like, this is the this so again,
it undermines utility. It undermines growth. It undermines
the ability to push it forward.
And yet
to always have a bad assumption,
stop people from trying.
Oh, you know, I'll memorize the Quran, but
I know I can't.
Keep saying it right now.
Just be quiet.
Is it remember what it was?
But we had a great scholar of the
SR doctor,
Mohammed Hassan. His last name is Jabal.
He was a militant mashallah.
He died in 2015. He was cheetahs,
a genius in the Arabic language.
A genius. Masha'Allah.
He wrote some books now.
Most even Arabs who are gifted in Arabic,
Mafar ibn Naj.
They're gonna understand anything he's saying because he
was a scholar, scholar, scholar.
He went back for a number of years
and researched
the Habiz findings.
Remember then? He said saba'a from the sahad.
Muhammad Hassan Jabal,
he comes back and says, no. 13. And
he gives you the reason, the the researcher,
this person, and that person, who he read
to, what he did, this, this, this.
13 people read the whole Quran
to say la'qwari.
And 13 is tawatur.
And he argues why this is why this
number of people leads
to certain,
not too bad assumptions. Think about what I
asked Karamay talk with. There's a reason I
did that.
Then the next tier, the
that
the
other condition is that the Sahabi
read the Quran to the prophet Sarai, twice.
Taught it to people.
So that's why my grandma said,
they were
teachers. And that second tier of
and some of the Sahaba also read that
second tier.
And the Abu Amr, Abbasmi,
Abu Alaa from the 7nukira'at
is from that 2nd tier.
Is from that 2nd tier.
And nothing can be argued Abu Jafar, definitely
from the 2nd tier. From the 13 we
learned, from the 10 we learned Abu Jafar,
qira'a'abijafar'al
Madani, the sheikh of nafi.
But in that second tier,
that means it's 50
who read the Quran twice
to one of those people, who read the
Quran twice to Sayna Muhammad
salallahu alayhi wa salah.
Doctor Mohammed
Hassan Jerald lay out howl. He says no,
no, no.
29. 23.
And he goes to Icmzen.
And then he does this through all 18
tiers
to the time of Adahabi,
Rahimu Allah, doctor Muhammad Hassan.
What are the 3 conditions that that have
you put forward to put anyone in his
book? Listen carefully.
Because what I haven't seen from anyone who
criticizes the Quran and the qira'at
is an examination
of the asameed.
But the asameed
are how you approach the Muslim academic canon.
Because the asanid are meant to bring certainty,
to remove
doubt, to remove assumption.
It's very important.
The first condition we said, the Sahabi read
the Quran to the prophet twice, alaihis
salaam. Number 2, they taught. Number 3, that
that began his genius.
That that standard
from that sahabi
has to go to 1 of the 7
imams.
What?
Look at the genius of the habina.
So he's gonna trace
all these students and give you And he
was a master of tasih and tataifah, the
habib.
Telling you this person's weak, this person's strong,
this person's weak, this person's strong, person's weak.
That's why I say,
There be is gold.
So,
he does this.
Doctor Mohammed Hassan Jabal follows him,
builds on his scholarship,
critically looks at his scholarship,
constructively looks at his scholarship,
and concludes
in his research which is published.
That from the time of the prophet sallallahu
alaihi wa sallam
to the immatul Quran,
the
that
Shaitabhi is warning us, don't lose hope.
There are more than 494
people
carrying those
in those
and those isn't. That's more than Toa Toa
Toa. Doctor Zainab
Algohari,
she's a professor in Talta, still active, genius.
She said we should also add something else.
And this is a mistake
that some contemporary writers made
That they
would, you know
And it's not easy. We're all influenced by
our our environment.
But you find for example Shirkuh I'm Usaymi
in his book on the sciences of the
Quran.
He said most of the Quran was written.
Very rarely it was memorized and preserved. But
if you go to Imam Iba Jazari
and Atayimah,
which we study, Imam Iba Jazari says most
of the Quran was memorized?
It was written
very rarely because there were no writing then.
The assumption of this age now is everyone
will has literacy.
But the assumption of the age of the
prophet salallahu alayhi wasalam is that literacy is
rare.
So that's the mistake we may make when
we
read history and we read our
access to things into that history is unfair.
We'll talk about that in the future.
What we hold a historical age to our
ideas of egalitarian neoliberalism,
it's a different time, a different period. How
many people do that? It's unfair to people.
They hinder all challenges, all situations, their own
complexities that you don't have to deal with.
Same thing here. We look at the history
of the prophet,
we look at the suhab, we look at
the tabi'in, we think the majority of them
could read and write. The majority of the
ulama that you follow from the salah were
illiterate people.
They mobilized everything.
So that's why
when Sheikh Emotheymin alayrabhu,
he says the absence of what
and
rarely it was, like,
memorized in a sense.
Most of it was memorized very rarely was
what written. Why is that important? Because Doctor.
Zingdon sent there's a different type of isn't
it too that we have to talk about
which is Tawat Torah Anari.
That those qira'at that we read today
were widely read by people who didn't necessarily
carry the isnad.
For example, most of you read havs. Do
you have a isnad at havs?
You don't have a
Right? But you read with In fact, if
you read to me, I'll probably give you
a and say, oh, good. You read this
perfectly. Where did you get the No. I
didn't get the I just learned how to
read this. Just like you learned your,
just like you learned how to pray, just
like you learned how to fast, those early
generations learned
Ura'a. And when someone read incorrectly,
they were publicly sanctioned and corrected. So there
wasn't only a written isn't it. There was
a isn't
it that came to us
through people.
So Doctor. Zadev adds a whole another
cadence to the argument as it is, not
only do we have this almost 500
people who've narrated
and now it's more than 500. I'm in
that islam. I'm sure those istans.
No. Thousands of people are in those istans
of 10th or the 7th.
She said, But you have the actions of
people
who recited the Quran.
In Kufa, we know they read according to
3 Imams. In Medina, we know they read
according to 2 Imams. In Mecca, we know
they read according to 1 Ima. In Shem,
we know they read according to 1 Imaan.
We know this.
So that's number 1.
2nd area that we might
doubts, interests, and hadith of the prophet sallallahu
alaihi wa sallam. But again let me review.
The idea that taqirvaat
or ijji had,
Pibil Ijtihad
Loa. This was as the basheri and martisadi
his argument
because he wanted to push the deviant to
believe something at Tizal on people. And in
order to do that, he had to
question the institutions
and create doubt in the people who represented
those institutions.
Then he could peel away the orthodoxy
and fill the empty cup
with his ideology.
Chinfold.
Being careful.
When the Ahmadi say there's no final prophet,
they attack the institution of religion. Then who
becomes the final prophet? Their men.
With the Nation of Islam says there's no
final prophet. The institutional prophet is gone. The
Maqam of St. Ma'ar is gone. A'odabilah.
Now you can fill it.
Elijah
Muhammad.
So be careful.
Doesn't mean we're not critical of institutions,
doesn't mean we're not critical of people who
may be teachers, of course. But we don't
destroy it
because we have nothing left.
All the emails are gone. So where do
you go? I'm just gonna bid to watch,
you know,
whatever show. Man, I feel so bad. Of
course you do.
Because you're binge watching shows, man.
So he's talking about the Quran, number 1,
the idea it's not it's not its role
is to prove or disprove certainty,
to protect us from bad assumptions,
or to affirm
bad assumptions.
Number 2, we know that Barorka vima badehabi,
he's not the only one by the way
just because of time. It's not a academic
conference, but at Tabakatul Qurra, if you read
it, he starts 1st tier, 2nd tier, 3rd
tier, 4th tier. It
2 volumes.
And he goes to all the asanid
up to the 7. He actually mentions the
10, the kugra,
the imams of Or'el.
And we see that how Doctor. Muhammad Hassan
Jabal, he comes centuries later and he expands
his research,
adds a pinball to it based on his
research. And then we have Doctor. Zaydab,
Alawali, also Zaydab Goohari, sorry, in in Egypt,
El Bonta,
who adds also to this research.
To allow us to have a good
assumption of the Quran.
To have Thiqa
with Quran.
To be confident with Quran.
Number 2 is the hadith of the Prophet
salallahu alaihi wa sallamal.
And the best book you can read on
this is the book of doctor Jonathan Brown,
mai al havi, mashallah,
great scholar,
great brother, Hamdulillah
in the DMV area,
on Who Speaks for Mohammed. It's a great
book called Who Speaks for Hamdulillah. It's a
great book,
Masha'Allah.
But
my approach is going to be a little
different because
oftentimes we find sunnis
attacked
by people who claim to be shia.
But something is very important for you to
know.
Amongst our shia
brothers
and sisters,
there are 2 groups.
Soon as we took the take of Shias,
there are 1.
Well actually there are 2 groups.
They're the followers of Imam Khomeini
who largely
politically of course we know there's issues but
largely theoretically
do not have problems with Saudis.
They differ with us about Imamat, Tanban Khutul
Khalifa,
of course.
But in general, they will pray with sunnis,
they will come to sunn imasajid,
they don't practice topia,
they're not
* bit on dividing and destroying
Islam and we see many of them now
defending Palestine in ways that not one Sunni
country has done one thing.
We have to feel shame
if Malat destroys Sisi and curse him.
At least Talut
who leads Sunni Muslim countries,
who can't even break up all the water
into Islam.
And they're worried about teshayu, if you're worried
about teshayu, then defend Hashem.
So we see in some instances, although we
have serious disagreements
with these people,
theologically on some issues and afik of course,
in general,
they're not the ones who are pushing what
we see to be the very anti
sunni
academic assault on Islam.
That is a specific group. You should write
this down. You should memorize it. They are
the equivalent of the extreme in our community.
As Sunnis,
they are the equivalent to the extreme where
they are called Shirazis.
From Shiraz.
Another word they're called, hutjatiya.
Hutjatiya are the ones who believe killing people
in Iraq.
The Hudjatiya.
Their leader is someone called Yasser Habib in
Kuwait. Maybe you heard of Yasser Habib? Remember
the guy who made the movie about Sayida
Fatima?
And that he made the book attacking Sayida
Aisham. Auzibullah, we shouldn't even mention what he
said.
Also Naqshawani, you know Naqshawat? He was in
America before. He's one of the
hip
mouthpieces
of Shilazi
Huqjatiya
thought that if you ask most scholars in
Qom and most scholars in the Hausa,
the Shia and Hadrassa, if you ask them
about these people they will say they're our
cult.
In fact some of them they named Takfir
al Imam Khomeini.
So just to appreciate the fact that
it's dynamic.
But often what you and I see from
the basis attacks like on TikTok and Instagram,
people that saying, Sayyidina Umar he killed Fatima.
That Sayyidina Umar, you know, he told the
prophet, don't write don't write because he wanted
to take power. This is su'uthat.
Remember our conversation.
This is a bad assumption to say how
could anyone assume Sira'ar?
How could anyone, the prophet said if Omar
goes this way, shaytan goes where? He goes
this way. So keep the context of our
conversation in in front of him. Having a
good assumption.
But we see Yasser Habib in particular, and
Naqshani in particular.
And others,
they say things about us.
That if you go for example to the
YouTubeKeisha Islam Post, you see there's a student
from Qom. He's British.
He said, Of course if I was Sunni
and I heard you say this kind of
stuff about Omar. This kind of I'm gonna
hit you.
And he said this is extremely egregious
and irresponsible.
That's why you have sub scholars even within
the Shia community recently. There was a little
written called Bara'atul Aisha where he went and
he looked at all of those attacks
on our mother, Seid Aisha, baratiallahu anha. And
he said, This is all fabricated.
This is not accepted.
You find others they did bara'at to folk.
That these things that are said about Amr
Farook
are not true. We're not talking about politics.
Politics is a disaster.
From sham all the way across the Muslim
world. Talking now about
assumptions of the Islamic
canon, the intellectual canon.
One of the attacks of the Shirazis
that they make of Hudjatiyah
is that Ahlubayt,
the felli of the Prophet sallallahu alaihi wa
sallamah
are not mentioned in the suddi kadr of
hadith.
Specifically they say the 9 or 6
major books
of hadith
within the Sunni canon.
I've seen this on Youtube. People get into
big fights.
But the problem is nobody goes to read
as salid.
I'm teaching you something very important tonight.
The role of Isla,
the role of the chains of narration
is to push back
negative assumptions.
And it's something now I'm modeling for you
that allows you to sift through all the
philosophical mumma jumbo, all this deconstructuralism,
this ism, this ism. Yo. A lot of
ism to get you at schisms. Excuse the
line.
And we have to say about the Western
Academy,
they not like us.
Like, we have to say that. Why would
you employ
their methodology and their understanding
of gender, race,
religion,
history,
anthropology,
sociology
to Islam. Why would you do that?
Because it's not meant to meant to prove
faith. It's meant to weaken
the institutions of faith and the people who
represent faith. They're not like us.
It's a great line for us.
You're not like me, I'm not like you.
But if we go to the isdels and
I was lucky enough, alhamdulillah, to read the
Qutubas Sittah, to take Asaneeb,
one of the highest chains of Buhari. Between
and Buhari are only 14 people, alhamdulillah, from
Morocco, from Sheikh Bar Makintani.
And one of the things we see
is that
the hadith of Sayyidah 'A'ari of the Abi
Ta'ari radiAllahu anhu. In
Bukhari and Usuladah.
In Bukhari you have a 98
repetitive narrations of Sayyidina Ali.
We have around 30 to 34
unique narrations.
Means they don't repeat.
In Sahih Muslim,
also somewhere in that area.
If you were to take all of the
narrations of say Nahri, just say Nahri.
In Bukhari and Muslim
and combine them.
They outnumber the sum total of hadeen
narrated from Abu
Bakr, Allah on Uthman.
So where's the impartiality
now?
They say, Nahari The number of his hadith
are more
in those two books,
Muhari and Muslim, then say, Nah Abu Waggra,
say, Nahawarah, say, Nahathmanah combined.
So who's just just the third golden partiality
doesn't make any sense now?
Number 2.
If we look at the family of Sayyidina
Rabi sallallahu alaihi wasallam,
we find that some of the most important
islads and hadiths
are those chains that go directly through through
Alitariyah Al Ashraf.
The family of the Prophet. For example, Imam
Al Rida radiyaAllahu anhu. From Musa Al Kalib
radiyaAllahu anhu. From Jafar al Sadim radiyaAllahu
anhu. Wuhab al Baqim, radiya allahu anhu. From
Arie,
ibn Hussein Zayda Abidi, radiya allahu anhu. From
Sayidna Al Hussein to Sayidna Arie.
Ali. Imam Ahmed Alhambal said, if you find
somebody
who is insane,
read this isqah to them, it will cure
them. Subhanahu
wa ta'ala. This is saying to Imam Ahmed,
Imam Ahad al Sunu'a Janal.
Imam al Adariyah,
one of the 3 great schools of Sunni
Theology.
Imam
Ahmed,
is saying this, that the chain from
Imam Rehka radiAllahu anhu to
Musa al Kalman, These are all considered imams
in the shia.
Theology, we consider them imams.
Hajji, we should develop a shared narrative, not
a divided narrative
to build, to defend ourselves, to protect ourselves.
From Imam Abu'libah radiyaallahu anhu, from Musa Al
Qavin radiyaallahu, from Jafar al Saadiq radiyaallahu anhu,
from
Imam Muhammad al Batra, from his father,
back to Sayna 'Ali Babi Taadi, back to
Sayna Muhammad salallahu alayhi wa sallam, this sentence
saying that Imam Ahmed said,
If you see somebody and say, read this
isna' to them. The quraka of this isna'
will cure their insanity.
This is ad al suknan.
In fact, if we take the number of
narrations of Muhammad al Ba'fir radiAllahu anhu, the
father of Jafar al Sadat, Imet,
The number of narrations
of Muhammad al Ba'ath within our famous Kukt
Batisha,
the famous 9 Books of Hadith,
the number of narrations
just with Muhammad al Barqib are 240.
And in fact, in the Buhari,
in in, Muslim,
19 narrations attributed to it.
Compared to Abu Bakr, only 9.
This this attack of impartiality
against the family of the prophet salallahu alayhi
wa sallam.
How come Adi al Sunnah does it the
Hijatiya, the Shirazis?
How come Adi al Sunnah doesn't narrate Harith
al Ahlibaitr Rasul? That the narrations of the
Ahlibait Rasool, salaba,
salama, insari mohari, insari musool are more than
Abu Bakr, Omar and Usman. Let's just come
out now.
And we should not have Soul Bowl done
with a inbound.
I didn't realize this time for.
Just two more points quickly. We can go
on to Hambar I Minhel, which is later
than others, quickly.
The attack on Imam Maliki
and Imam Mashhadveen.
That number 1 Imam Maliki did narrate from
'Alul Baytinahu Wa Ta' which we, hamdulillah, we
studied,
hamdulillah.
Nor did he narrate from Sayyidina Abu Taarib.
This doesn't work. In fact we find the
chain of the erasure from Sayyidina Imam Malik
from Muhammad Al Baqir, from Jaafar al Sadiq
to Muhammad Al Baqim
numerous
because Jafar al Sadiq was one of the
teachers of Imam Malik and to Jafar al
Sadiq, he sent that Imam Malik is an
imam that you should follow.
But the last 2 quickly
is that imam Malik and imam al shafi
conspired with
the Uwais
to kill and persecute
the family of the Messenger of Allah. I
saw this recently. People attack at Imam Malik.
Imam Malik inspired with the Umayyads
to undermine
Ahlaveit.
There's a problem here. And they say specifically
in his Muwatha.
In the Muwatha is a handbook
to propagate
Umayzeology.
It's a propaganda though.
They always felt in 132 after Hijri.
The Mu'awotha was written in 147 after Hijri.
Shwas.
Imam Malik, he began to write the Muwata
in 147. It's agreed upon as which by
Sheikh Al Shachatul Fattah Vuhuta. He finished the
Muwata in 156.
He lived in Tamda Amba. In fact we
know who asked Imam Malik to write the
wata? It's Harib Rashid,
Abbasi.
They also say the same thing about Imam
al Shafi'i.
Nasir al Imad Zaidi attacked him in his
time. He said he's a He he created
a ruler
that Imam Al Shafi'i is An Nasibi Bumbawy.
But Imam Al Shafi'i is from Ahlulbayt first
of all. He's Muhtarabi.
And he said in his poem, Madam Musadi
arahi fasalatalat
fadasalatalat fadasalatalat alAbay.
His first Madam Beit changed it later on,
has no salal.
But Imam Shafi'i is born what?
Imam Shafi'i dies 204 after Israeli. He's born
around, I think,
174, 194.
If I remember correctly, well, after the time
of the oars are gone.
So we'll stop here. We'll come back after
Ma'oreb because there's one other
point I need to make about theology
and the assumptions that Islamic theology
is not complex
nor is it robust
nor is it academically
inclined to take on the challenges of this
age.