Suhaib Webb – The Role of Asanid in Dispelling Assumptions Against The Sources of Islam
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The speakers discuss the importance of evidence in every situation and how it can be difficult to have a positive understanding of one's own beliefs. They stress the need for evidence in every situation and how it can be difficult to have a positive understanding of one's own beliefs. They also discuss the negative assumptions that often lead to negative feelings towards institutions and the importance of communication in resolving them. The conversation also touches on the historical age of the Bible, the importance of reading the Quran, and the use of sham in sham attacks on social media and the importance of knowing the role of narration in shia WhatsApp.
AI: Summary ©
We send peace and blessings upon our beloved
prophet Muhammad, sallallahu alaihi wa sallam,
among his families, companions, and those who followed
them until the end of time.
Brothers and sisters,
It's nice to see everybody,
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 Quedotun 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, minhajal 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 Ibadah. So
we wanna encourage everyone to come from the
library, Saturday at 12. It's pretty
pretty quick, honey, 2 hours, but it'll take,
in 2 hours, hopefully, a lot of information
that will be
beneficial and nutritious,
for your imam.
Allah and
the prophet sallallahu alaihi wa sallamah
warn 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 eschew
most, not all,
Most of these suspicions that are ill rooted,
you should
eschew them.
And the
Prophet
in the famous narration he says,
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 aqeed 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 impossible.
Because Allah
will
Allah protected him protected them
and blessed them to have a isma,
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 were 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't wear it also, and it's it's
easier for you.
I'll give you the sign of words.
So so
therefore this is used.
But the point is that there is good
in path. So with Allah,
we
should have.
What does
mean
in our kind of theological
epistemology?
Imam al Juwedi, Imam al Haramain, and Imam
Sharazi al Rumah
mentions
always, especially in the books of Usoo,
in in the Mutakal Aminatah Hanafi Usoo, 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 Avan.
Avan means that I am not able to
choose one thing over another.
So, like, it's still 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 one over the other eventually based
on the evidence. It says, 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
of
evidence and conclusions, but this is not our
talk today.
In the role of tariel 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
Adventuses or ill assumptions is what the Quran
and what the prophet spoke against.
Right? So,
this person's a 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'ubman.
This is a bad assumption. That's what the
prophet is saying. It's forbidden. Happens a lot
in marriage.
You see the lie in marriages.
You 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 knew 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.
Insecurities are the worst.
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
So something bad happens to a person, they
have 2 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 fajr when I was 13, and that's
why I didn't get into Brown grad school.
What's your evidence for this?
Where 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,
You Allah.
So it happens to everybody. None of us
are free of this. But the Prophet
said,
None of you should die until you assume
the best of Ummah.
So you meet Allah with hope. I meet
Allah
with His rahmah 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,
alayanaumul
khalaqawalati
fod khabir. Allah knows best, and habduillah. I
leave it to Allah.
As soon as 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 Mahr,
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. Wouldn't
it want that has become an opportunity for
a Bitcoin investment?
So one of the greatest signs of colonality
is that it impacts the walarat 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 or hang up.
Don't call to the
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,
behavior.
Just keep it in the Masj.
But the one of the greatest signs of
colonality
is having a negative assumption
with the messenger of Ummat,
sallallahu alaihi wa'am. Because
the colonial experience
first and foremost attempt
the vestiges of religious knowledge and the mussel
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
with it specifically, say, religious communities.
That'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
subuthan.
A bad assumption of religion,
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
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'avon?
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 shot. But it's not the
imam's fault.
That's your fault.
They already ask questions.
Because an outcome of this
that people fail to understand is if I've
habituated
a negative assumption
with individuals and institutions So 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
said as related by Imam Abu Hari, the
remedy for any illness or weakness is a
su'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
Canada 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.
Push it
to learn.
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 lamal Quran
khadafalinsan
al lamalur bayir.
The most merciful
who taught the Qur'an
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, reveal in
Arabic so you can think.
As 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 get 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 had a 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. 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 probing.
I'm asking.
I'm learning.
I'm addressing.
I'm communicating.
And that's why oftentimes q and a don't
ask 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 don't talk.
Be quiet.
Or as we should say,
ask, ask,
ask.
Keep asking. Keep asking.
Because the prophet said, 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 canon. The first we'll start with is
with the Quran.
And we see,
in recent years,
people questioning
the
qira'at in particular,
just something I specialize in alhamdulillah,
and the preservation of the qira'at,
and how it is logically impossible
that we have
these different ulqira'at
and that the prophet sallallahu alaihi wa sallam
and the sahaba,
they
read all these different ulqira'at.
This is a very weak opinion. It was
the opinion of the Ma'at Azilites. Actually, it
was never the opinion of Ad al Sunnah.
It came later on.
And for those of you thinking, I'm not
talking about my friend, doctor Yasabadi,
have Khosnava.
Not talking about his research. It's my habih.
Basha Tabi,
he says,
Imam al Shattibi,
he says in this poem we memorized, harzulma'ani
in the qira'at,
What does it mean? That these asanit
of the Quran,
these narrations of the Quran back till 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.
These are
of the Quran or like comets that you
see shining to the sky.
That's why it says about those
He says, You know, like these,
He says from all of the ima of
the Quran are these stars that came from
them, meaning their students. Again, the analogy here,
and he 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 islaed at islam?
To defeat
bad
assumptions.
The role of the sannat 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 a straight or
what that is 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 Muslim
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.
Subhanahu wa ta'alaam.
Shout to me says like this is the
most important thing you can have around you
is the Quran.
So Imam ada Habeen
Rahimu Gulah, Swannat Taqri,
a scholar who's from Syria, Ahmed. Actually his
relative, he lives in,
the south. His last name is Adahami. He's
from Syria. I said,
are you? He said, yes. As
I met one,
brother, his last name is Ibn Hazm. Are
you? Say, yeah. I said, masha'Allah.
But Imam Adahali
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'a Al Aminobala.
He wrote a 4 brilliant, quiet book called
Tarikhul Islam. He did an abridgment of that.
He wrote a book called Nisar Al Mizan
in the science of Haditha ibn Hajr. He
used to rely on, ibn Hajr had so
much respect for adhahabi. When ibn Hajr made
Hajr, he drank from zam zam, he said,
Oh Allah, make me like adhaemi.
And then with Asiuti, he went to Hajj
for the first time and he drank from
zam zam, he said, Oh Allah, make me
like Ibad Hajr.
So adha means a giant,
and he did so much,
work in history.
He's in prehistoric history.
And he collected a book called Tabakatul Qurra.
And those Quran he mentioned
have to have 3 conditions.
The first condition starts with the Sahaba.
Then he only narrated from Sahaba
who read the whole Quran
to the Prophet sallallahu 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
It doesn't read those other saha where they
read the whole Quran like Sayyidina Amr
Sayyidina Abu Bakr but to the prophet himself
during the day.
Alayhis salam,
7.
There is an assumption
because of dictatorships in the Muslim world
that the academic flavor is gone. The Azhar
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 with the
just institutions
and shirk imams because it is part of
the ploy of sheikhan
to remove away the protective barriers. The dam
that protects you from kufr 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 are but some of
them, of course, they have problems.
But then the jewel so one of the
assumptions is, you know, I was as hard.
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.
To always have a bad assumption, stop people
from trying.
Oh, you know, I'll memorize the Quran. I'm
gonna know I can't.
Keep saying it right now.
Just be quiet.
But we had a great scholar of the
SR doctor,
Muhammad Hassan. His last name is Jabal.
He was a malted mashallah.
He died in 2015.
He was cheetahs,
a genius in the Arabic language.
A genius, mashallah.
He wrote some books now.
Most even Arabs who are gifted in Arabic,
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 Habib's findings.
Remember then he said Saba'an from the Sahad.
Mohammed
Hassan Jabal,
he comes back and says, no. 13. And
he gives you the reason, the the research,
this person, that person, who he read to,
what he did, this, this, this. 13 people
read the whole Quran
to say laqwari,
and 13 is tawatur.
And he argues why this is tawatur, why
this number of people
leads to certain,
not too bad assumptions. Think about what I'm
talking about. 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 their armor said they were
teachers.
And that second tier of
and some of the Sahaba also read that
second tier.
And Abu Amr, Abbasmi,
Abu Alaa from the 7nukira'at
is from that second tier.
Ibni'ura is from that second tier.
And nothing can be argued Abu Jafik? Definitely
from the 2nd tier. From the 13 we
learned, from the 10 we learned Abu Jafir.
Piraha'i Jafir and Madani. The sheikh of Nafi.
But in that second tier,
at that he says 15
who read the Quran twice
to one of those people, read the Quran
twice to Sayna Muhammad
salallahu alayhi wa salat.
Doctor Mohammad
Hassan Jalal, lay out howl? He says, no.
No. No.
20 9. 23.
And he goes to Ichinzen.
And then he does this through all 18
tiers
to the time of Adahabi,
Rahimullah,
doctor Muhammad Hassan.
What are the three conditions that Adahabi 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 asanid.
But the asanid
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, alayhis salaam.
Number 2, they taught. Number 3, they had
been looking as genius
That that salat
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 tataifa the
habib.
Telling you this person's weak, this person's strong,
this person's weak, this person's strong, this person's
weak. That's why he said,
There
be his gold.
So,
He does this.
Doctor. Muhammad 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
7,
That Shatabhi is warning us, don't lose hope.
There are more than 494
people
carrying those asaleed
in those pira'a
in those isn't. That's more than Toa Toa
Toa.
Doctor Zainab
Alghohari, she's a professor in Bawtaw, 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 Shil Ibu Thayme
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
Al Tayima 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. It's 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 can do that? It's unfair to people.
They're in their own challenges, their own 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 suhabah, we look at
the tabi'il, 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 Emu Adaiimina wa Abhayo, he says
the opposite of what
April Jazni was the imam of the Quran.
Shef Ngoziimina, you know, I always says, you
know, most of it was written
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.
Zingerman sent there's a different type of isnnat
too that we have to talk about which
is tawah, Torah, alarim.
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 an isnad at havs?
You don't have a 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 just
read perfectly. Where did you get to? No.
I didn't get to. I just learned how
to read this. Just like you learned your
bedhan, just like you learned how to pray,
just like you learned how to fast. Those
early generations
learned Quran and when someone read incorrectly,
they were publicly sanctioned and corrected. So there
wasn't only a written isnat,
there was
a isnat that came to us through people.
So
doctor Zadev adds a whole another cadence to
the argument and says, 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 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 Sham,
we know they read according to 1 iman.
We know this.
So that's number 1.
2nd area that we might
doubts innocent hadith of the prophet sallallahu alaihi
wa sallam. But again let me review. The
idea that taqirahat
or ijji had.
Pibol ijji had loa. This was al Zabashari
and Martasiddhi his argument
because he wanted to push the deviate to
believe something atizal on people. 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.
Chin fold,
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. Well the nation of Islam says there's
over a no prophet. The institutional prophet is
gone. The Maqam of St. Ba'al is gone.
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 then 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 binge watching shows, man.
So he said about the Quran, number 1,
the idea of 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 the work of
Imam Badhaabi, 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.
Two volumes.
And he goes to all the asanid
up to the 7. He actually mentions the
10, the kugra,
the imams of O'er El.
And we see that how doctor Mohammad Hasan
Jabal, he counts 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 fiqhah 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,
Mael Havi, Masha'Allah.
Great scholar,
great brother, hamdullilah in the DMV area.
And who speaks for Muhammad. It's a great
book called Who Speaks for Hamdullilah. 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 take to think of shia
as 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 sunnis.
They differ with us about Imamat, Temban Khutul
Khalifa,
of course.
But in general, they will pray with Sunnis,
they will come to Sunni Masjid,
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
that may Allah destroy Sisi and curse him.
At least Talut
who leads Sunni Muslim countries, who can't even
break a bomb of war into Islam,
and they're worried about Teshayu, if you're worried
about Teshayu, then defend Gaza.
So we see in some instances, although we
have serious disagreements
with these people,
theologically
on some issues, and filk 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 hjatiyah.
Hjatiyah are the ones who believe killing people
in Iraq. Jay is aoodabilah.
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 then he made the book attacking Sayida
Aishan. Auzobillah, we shouldn't even mention what he
said.
Also Aqshawani, you know Aqshawani 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 the dresser, if you ask
them about these people they will say they
are occult.
In fact some of them they named Taqfiran
Imam Khomeini.
So just to appreciate the fact that it's
dynamic. But often what you and I see
from the baseless attacks like on TikTok and
Instagram, people that saying, Sayyidina Umar he killed
Fatima, a'uz bibil ain al shaytan arajid. 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
of saying how could anyone assume tsurah?
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 you. Having a good
assumption.
But we see Yasser Haib in particular and
Aqshawani in particular.
And others,
they say things about us.
That if you go for example to the
YouTube page, Islam Pulse, you see there's a
student from Qum. 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 some scholars even within
the Shia community recently. There was a little
written called Bara'at to Aisha where he went
and he looked at all of those attacks
on our mother, Seid Aisha,
And he said, This is all fabricated.
This is not accepted.
You find others that did bara'atulfaruk.
That these things that are said about Amrfaruk
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 Hijatiyah
is that Ahlubayt,
the fella of the Prophet sallallahu alaihi wa
sallamah,
are not mentioned in the Sunni canon of
hadith.
Specifically they say the 9 or 6 major
books of hadith
within the Sunni cabinet.
I've seen this on Youtube. People get into
big fights.
But the problem is nobody goes to the
al Salid.
I'm teaching you something very important tonight.
The role of islet,
the role of the chains of narration
is to push back
negative assumptions.
And it's something I hope 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 Isdal's and
I was lucky enough, alhamdulillah, to read the
Qutta Bissita to take Asanid,
one of the highest chains of Buhari. Between
them Buhari are only 14 people, alhamdulillah,
from Morocco, from Sheikh Bar Makintani.
And one of the things we see
is that
the hadith of Sayida'aari
of the Abi Ta'atim radiAllahu anhu.
In Bukhari and Usuladao.
In Bukhari you have a 98
repetitive narrations of Sayida'aari.
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 Sayna Ali, just say Nahri
in Bukhari and Muslim,
and combine them,
they outnumber the sum total of hadeen
narrated from Abu Bakr, Allah on Earth man.
So who's this just a third, all impartiality
doesn't make any sense now?
Number 2.
If we look at the failure of Sayna
Rabi, sallallahu, ri, was saliven,
We find that some of the most important
isleads and hadiths
are those chains that go directly through through
al iquria
al I Sharaf.
The family of the Prophet. For example, Imam
Al Rida radiAllahu
anhu. From Musa Al Kalib radiAllahu anhu. From
Jafar Asadim radiAllahu anhu. From Abu Bakr al
Barkin radiAllahu anhu. From Ali
ibn Hussein Zaid Abidi radiAllahu anhu. From Sayidna
Al Hussein to Sayidna Ali.
Imam Ahmed Alhambal said, if you find somebody
who is insane,
read this isqah to them. It will cure
them. SubhanAllah.
This is Sayyidina
Imam al Adariyah,
one of the 3 great schools of student
theology,
Imam Ahmed,
is saying this, that the chain from Imam
Ruttah
to Musa Al Kalman, These are all considered
imams in the shia
theology. We consider them imams that are sunnah.
Aji, we should develop a shared narrative,
not a divided narrative
to build, to defend ourselves, to protect ourselves.
From Imam Al Ribba radiyaAllahu anhu, from Musa
Al Qavin radiyaAllahu, from Jafar al Sadid radiyaAllahu,
from his
father.
Back to Sayna Alibdari Ta'at. Back to Sayna
Muhammad salallahu alayhi wa sallam, this sentence
saying the 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 suddnan.
In fact if we take the number of
narrations of Muhammad al Baqir radiAllahu anhu, the
father of Jafar as Sa'did, Imet, the number
of narrations
of Muhammad al Baqim within our famous Kookabatissa,
the famous 9 Books
of Hadith,
the number of narrations
just with Muhammad al Baqib 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, by sumi
doesn't
hold
water because it's a bad assumption.
You shouldn't equip yourself with this, especially if
you're on TikTok. This is happening all the
time. How come Adi al Sunnah does it
the Hijatiyah, the Shirazis?
And we should not have soul ball done
with a in man.
Carlos, I didn't realize the start from Muhammad.
Which we, hamdu li lah, we studied
hamdu li lah.
Nor did he narrate from Sayyidina Adib al
Tabith.
This doesn't work. In fact we find the
chain of the erasure from Sayyidina
Imam Malik from Muhammad Al Baqir, from Jafar
al Sadiq to Muhammad Al Barham,
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 Sha'afi
conspired with the Uawis
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
alevate.
There's a problem here. And they say specifically
in his Muwatha.
In the Muwatha it is a handbook
to propagate
Umayytheology.
It's a propaganda.
They're always felt in 132 after Hijri.
The Muwatha was written in 147 after Hijri.
Imam Malik, he began to write the Muwata.
In 147,
it's agreed upon as reached by Shaykhun and
Shirkul Fattah Abu'utah. He finished the Muwata in
156.
He lived in Tamda Amba. In fact we
know who asked Imam Malik to write the
Muwata? It's Haribarshi,
Abbasi.
They also said the same thing about Imam
Al Shafi'i.
Nasir al Imad Zaidi attacked him in his
time. He said he's a He created a
ruler that Imam Al Shafi'i
is a Nalsiwi
Bumawiyy. But Imam Al Shafi'i is from Ahmed
Le Bayt first of all. He's Muhtarabi.
And he said in his poem, Mandam Musadi
arii fasalat alat fadasalat
alaBayt.
His first Madhab, he changed it later on,
has no salal.
But Imam Shavi is born when?
Imam Shavi dies 204 after Adjid. He's born
around I think 174,
194.
If I remember correctly, well after the time
of the OEs are gone.
So we'll stop here. We'll come back after
Ma'arib 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.