Walead Mosaad – . Maliki FiqhTadrib AlSalikClass 1 Introduction to the Text

Walead Mosaad
AI: Summary ©
The speakers discuss the importance of understanding the branches of Islam and the use of a web chat group for questions. They also discuss the concept of "the four rounds of Islam" as a way to achieve general consensus and the importance of investing in stock options and derivatives. They also touch on the topic of the "hastag" motto and the importance of learning about natural language features and deeds. They plan to finish the section that they want to spend a lot of time on before starting immediately into the next section. They also discuss the importance of seeking the right path for success and finding the right path for success.
AI: Transcript ©
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He

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didn't want to say that.

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So we're very excited and delighted that we're going to be

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starting this class basis, inshallah I left the

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room in the you know, I live in Indiana, in America and

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a lot. And the text that we have chosen, as we stated in the

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WhatsApp group, some of you have joined in on is a medium to

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advanced level texts. So unfortunately, we do not have an

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English version of this book.

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We're going to read it in Arabic, which I am going to translate as

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we go along, and then offer clarification, a commentary, as we

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think is necessary, as we do that. And we're also going to provide an

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opportunity for people to ask their questions, I anticipate that

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we will read the text for about 45 minutes or so

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then we'll leave ample time after that for people to ask their

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questions.

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See there Omar was here with us. equally nice going to manage those

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questions. So if you can put them to the chat group,

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type in your questions, and then he'll convey them to me. Or

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alternatively, I think, if the number is not too big, we can

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allow people to unmute their audio, and then ask those

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questions.

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Live voice as well. So we're still kind of experimenting with it

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playing around with it with this application. But hopefully, we'll

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work out those kinks

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sooner rather than later.

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So

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when we talk about the study of FIP, or the study of

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jurisprudence, Your Honor, that generally referred to the hadith

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of Gibreel rallies

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that expository the three main branches of Islam, namely Islam,

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and Iman, and yes.

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And the branch of Islam is associated with Amina Jota are the

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outward acts, and our Sharia, that which we understand from the

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teachings of the Prophet Muhammad SAW, Allah gives us a methodology,

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a set of guidelines by which to

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perfect those outward actions. And so they include everything that we

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can possibly imagine. So, first and foremost, what's called an

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event that, which are the acts of worship, which include generally

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the five pillars, obviously, so praying and fasting and Hajj and

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get, and it also includes what's called Christian

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inter personal relationships and transactions, so something like

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marriage, rules of marriage and dowry, and so forth, and divorce,

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and also more a minute and many more commercial transactions. In

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addition to that, there was another group of web a group of

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issues that deal with Shahadat one of the one of the hacking things

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that deal more with

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things that require a judge and require a court of law and require

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a man or a state by which to apply those things. So PIP covers all of

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these things.

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And some people might say that it seems quite intrusive on one's

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life that consistently we have this sort of

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aspect of every single thing in your life from, as we will see how

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one has to properly clean themselves after leaving

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themselves in the bathroom has something to say about that. And

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it also has something to say about investing in stock options and

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derivatives. So if it's governing, of Ireland, who can defeat in as

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we will see the deeds and the acts of those who are held morally and

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ethically responsible, then everything that an adult may do is

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going to come under that general guideline. So rather than seeing

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it as intrusive, it's actually liberating. Because when we're

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left to our own whims and caprices devices without guidelines, then

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On what basis can really make sound informed decisions, reason

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alone, or what we call the Lachlan is not enough to guide you to the

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very specific tease of what will be considered to be appropriate

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and good and ethical, moral and actually beautiful, can't

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conduct outside of that, generally, people may fall back on

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the things that they know the things that they're used to, and

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that's not always very ethical, and that they're immoral and more

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often than not, it falls upon very selfish instincts, very selfish

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desires.

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So,

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the book that we're studying, it's actually

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a abridgement of an abridgment of an original, original. So it's

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kind of like four iterations of emergence. And they all have that

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when they started thinking about canonizing, from other words tend

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to be in and making the legal rulings and misled, kind of well

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documented and known. There were many, many people for sopping wet,

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or in the first generations after the Prophet Muhammad SAW, I send

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them catalogs the Sahaba that we tend to be in the follows problem

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and amongst the data,

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and many of them had many students, and it was a very sort

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of rich and vibrant atmosphere of FIFA and development and

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so forth.

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However, as time went by, people started congregating and sort of

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consolidating around not many, many of these sort of

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methodologies, but a few of them. And the main four methodologies

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that we have in terms of dealing with fifth or the methodology or

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the madhhab.

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Abu Hanifa, and our Imam Malik are reliable and how many of us are

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shuffling and in the habit, so those are the four sort of

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canonized, considered

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what they say Mahara? In other words, they've been kind of gone

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through so many historical iterations, that now we tend to

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accept them as the normative practice of Sunni Muslims. And

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they are not merely they do not represent the work of the

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department or Parliament's founders. In other words, they

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don't represent merely the work of the person whose name that the

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school or methodology is taking apart, they actually represent the

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consensus of the Ummah, you know, there are certain concepts, even

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certain books in the OMA slab, that have reached that level of

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kind of general consensus, not just by all of that alone, but by

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everybody.

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And amongst these things, is the idea for for schools of law in the

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form of they have before methodologies. Amongst his ideas

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are the canon of, for example, a party in a Muslim could sit down

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to six books of Hadith.

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Amongst these ideas, and these things have been broadly accepted

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are the two main schools of theology, namely the school of

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medicine or Sharia, what sort of maturity, so our Islam and our

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understanding of Islam and how we interpret the standard and then

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after that, how practices now has gelled around these many ideas.

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And part of I think the problem today is, for a lot of people,

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this one was a general consensus amongst Muslims as becoming less

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of a reality. And people have forgotten about it, collectively,

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historically, through the generations. And obviously, the

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Allah has gone through several traumas that began probably in

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earnest in the late 18th century with the Napoleonic invasion of

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Egypt, and up until the present day, with the

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so called Arab Springs that have taken place in many of our Muslim

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countries. So the successive traumas have kind of caused a bit

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of a lack of a short footing on many of these issues. But it's a

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contention of this fear and why teachers and those that I have

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studied with over the past 20 years or so, that the way to kind

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of,

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reaffirm and reassert who we are is by knowledge, and by the

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knowledge of that which has been inherited, that which we have

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every right to inherit, from from those who worked

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centuries and millennia, actually something that's in preserving

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this and documenting this and teaching this until it has reached

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us today. So it is our contention that this is the way to do it.

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Some people may disagree. However, looking at the situation, as it is

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today and looking at, I think, kind of the

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the conundrums that we face in the vast problems that we face.

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We really believe that once people become more confident in their

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team, and have a some sort of practical guideline about how to

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go about doing it, then many of these issues that people face,

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down scent and lack of certainty and lack of confidence, especially

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about things of the faith will become less and perhaps in some

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maybe even eliminated and then they will not only then become

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sort of receivers, light and receptacles of it. They will be

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beacons of it. And that's our opening

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to Allah subhanaw taala

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So I said this text is kind of an abridgment of revision of revision

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and

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just really briefly looking at the school for the methodology I'm

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imagining

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the nomadic lived all his life in Madina Munawwara. He was born in

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the year 93, after the Hedgehog, in a town just outside of Medina.

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And he lived according to the southwest narrations until 179.

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After the age of approximately seven, so he's concerned from data

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activity from those who followed the generation of the companions.

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So he is only two people or two generations removed from the

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Prophet Muhammad. So when he narrates his Hadith, for example,

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on the water, he will narrow in on someone like never know. And

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so there's only two people between him and the Prophet size and

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use both of us had this. And it was both one was a narrator of

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Hadith, and a hottie, and also an interpreter of those Hadith and

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two brothers on that as well.

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He's generally credited with having the first book of Hadith,

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and for that matter, the birth of the first book of fit and what,

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and then what that in the language means the well trodden path and

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whatnot. So very well trodden path. And the reason that he named

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this is that he didn't see it as a mathematics book, or remembered

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its work. He saw it as a well trodden path that was tried and by

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many, many of the RMF beforehand, and there are various narrations

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that say that in a medic would not sit and teach others until 40, or

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50. And sometimes, bigger numbers in this are mentioned of his

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teachers gave him permission to do so he would say something like he

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was with the McDonald's. And he sat with him for 16 years learning

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knowledge from him and there was a type of knowledge that he never

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even disseminated to anyone else. And so he was one of the brightest

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stars of this Alma, some of the Hadith that are mentioned say

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that,

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that people will slap the four nights of their camera, which is a

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matter of metaphor, saying that they will rush and hasten to go

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and find the fifth or the knowledge of the island and

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Medina, of the scholars of Medina. And the general consensus is that

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the one who was this in this province.

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So

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our extolling, and talking about the merits and the monopoly of the

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mimetic analysis, it no way takes away from the other aim, no way it

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takes her formidable Hanifa, or hominid Musa Shefali, or they all

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to have many merits and many Malartic. And all of them have

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taken from the perfect palletizing. They have slightly

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different methodologies.

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We like to go by the

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kind of the general idea, remember shot on Long Island, who said that

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the differences between the automat is really goes back to

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focus on the last thing, which is things that are kind of put in the

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more stringent way of performing things and then things that are

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dispensations. And so it's a difference among some of them. And

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so roughly 75 to 80% of the legal rules between them are the same.

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Sometimes the different beauty in what we call hate yet, you know,

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things that are secondary and that primary in in nature, and they

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actually were students on one another. So there's evidence, not

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just me, this works for me. So we know we're certain that Imam Shafi

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actually read the thing and Medic, and admin Shafi is one of the

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narrators and whatnot. It's not a very well known author, but he's

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now one of the narrators of a version of the motto hunting I met

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him

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in the hand, but also studied with Imam Malik, one of the students of

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Abu Hanifa have an impersonal shape and he also has his own way

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of a mortar, as you read it with him a medic. And there's some

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evidence to suggest that even medic animal Hanifa may have met

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in the court of the ambassador.

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So there was a sort of cross pollination, as it were between

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the Imams themselves and the students who took from them later

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on. Remember, chef I actually studied in Iraq and studied in

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Egypt, and studied in Medina. So he's someone who kind of captured

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much of that. So unlike a member sheltering in the hamlet of Malik

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did not travel from as I said, he stayed in, you know, really about

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50 years of continuous teaching. So he had many, many, many

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students. So looking at how the methodology of the school develop,

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they were constantly recording the data or the legal effects of Imam

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Malik. And

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they, you know, some spent many years with him, as long as

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Sparling student probably was

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leaving was out

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An Egyptian, who spent 20 years with him Amharic. There are others

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who came from as foreigners and those Muslim Spain there are

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others who came from Iraq. There are others who came from North

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Africa, all throughout the Muslim world and then the medina Ian's

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who were actually from the Edo kingdom, as well. And so they all

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spend varying amounts of time and they all have various Mundo

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Wynette. They have some sort of written documented

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books in them medics legal opinions, and in that time they

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were recorded what we call in the form of Noah's it's kind of a

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question and answer, what does medics say about

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fasting six days of Shovelhead, for example, and then they would

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say, and then medic said, for example, it's dislike the fastest

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six days and so forth. And so they will record these opinions. So

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those who don't win at those kinds of what I consider to be the

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primary sources of the medical school, generally revolve around

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one main book called him widow widow. It's the one that got the

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most nor variety, and the one that was read the most, and that was

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written by someone by the name of Sauron rune was originally from

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hemps, from Syria. But he had intended to study with Merrick but

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he,

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unfortunately, didn't get to reach him in Medina before his death.

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And so then he went and look what to look for his most prodigious

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student who was up tossing, so we found them in Egypt. And then he

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asked him these questions about Magic, and then he wrote them

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window, whatever, which means that the thing that is documented was

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his window, one of them that found widespread readership

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mostly in North Africa,

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also in Medina itself, and came back to that parts of eastern

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Arabia, where the Maliki school is more or less dominant today.

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There are other books that I've read about other books as well

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called memorization. And while they have

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these other books also formed part of the understanding of the

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opinions of magic. Remember, philosophy says that there were

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roughly 150 values,

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volumes like this, on there 50 of them, of Imam medics opinions, and

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that greatly affected how these the methodology of the school

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developed. So unlike to show for a school, for example, where

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everyone was shocked, he didn't actually leave a lot in terms of

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individual legal opinions, many members shattering his greatest

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legacy, arguably was that he left behind his methodology. So we

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actually documented his methodology.

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Very specific, right and contemporary so that to some

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extent and collaborate on

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in Amharic, his methodology can be gleaned from and whatnot, because

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he does make some methodological announcements or pronouncements

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and principles in that book, and also from a reading of no one. But

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to be fair, I would say not in the same sort of express way as

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membership. So the scholars of the medica, their main job, then was

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to sift through the opinions of Manik and then determine which are

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the ones that were the soundest, based upon which are the ones that

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have the highest veracity in terms of was this Maddix actual opinion?

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Or was it something attributed to some other scholar, and also

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weighing it in terms of

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primary source evidence, so what they call a mirage, right, and a

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project is determining which is the strongest opinion. So every

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school of thought, has dominant opinions or dominant opinion on

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every issue, and a weaker or secondary thesis. So it was kind

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of the work afterwards was to be able to sift through that.

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And so then we don't want that for a long time, we made that primary

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book. But that primary book had both dominant opinions and

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secondary opinions. So it really couldn't be read or understood, or

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at least kind of imbibed without a teacher. And so they had to read

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it. And then we don't want to is big. The modern print today is

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maybe something like 12 volumes. So it's not a single volume book

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like this. It's rather lengthy. So what they have to do then was

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kind of sift through all of that.

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There came a point in time, roughly around the 12th century,

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or the seventh century of Asia, where the shaft phase began to do

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something a little bit different. And they began writing what are

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called Aboriginals. So this kind of era began in earnest with what

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we call us. Anyway, today, we're short on how ash, so the age of of

00:19:35 --> 00:19:39

Mattoon, which are primary texts, and then commentaries upon those

00:19:39 --> 00:19:42

primary texts. So the primary texts were actually Bridgewood

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

most of the time, and you find them throughout all of the

00:19:44 --> 00:19:50

different disciplines. Most likely, the most well known of the

00:19:50 --> 00:19:53

platoon are in fifth but you also find that either you also find in

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

another room.

00:19:57 --> 00:20:00

So the sheriff is actually I think required

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

Have them with kind of beginning that before the Medicare for sure.

00:20:04 --> 00:20:10

One of the Medicaid dividing chests he found and he writes this

00:20:10 --> 00:20:15

in his introduction to his book, which was the first kind of

00:20:15 --> 00:20:19

abridgement after there was an abridgment of the I don't want to

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

itself line, but I and then after that there was another version

00:20:22 --> 00:20:23

with a joke with me.

00:20:24 --> 00:20:28

So he said that I found that this the students of the Maliki school,

00:20:28 --> 00:20:32

were not studying it anymore. And we're leaving it because of the

00:20:32 --> 00:20:36

difficulty in studying. It didn't have a TFT but wasn't about what

00:20:36 --> 00:20:41

right didn't have kind of a way to determine, you know, Asahi,

00:20:43 --> 00:20:48

semi semi, that which is, you know, the heavy and the right

00:20:48 --> 00:20:51

opinion that which is weaker, the scheffers were doing that. And

00:20:51 --> 00:20:54

memo was that he was one of those people who's doing that. So in the

00:20:54 --> 00:20:57

chest, he roughly remembers that his book and we'll see.

00:20:58 --> 00:21:02

Right, and then because Edie had kind of varying levels of detail,

00:21:02 --> 00:21:04

three books, one of them being in lawsuits, which is the middle one,

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

and there was something else called the wedgies, another one

00:21:07 --> 00:21:08

called the posse.

00:21:09 --> 00:21:12

So we looked at it, we'll see it and we said, I found that 30 By

00:21:12 --> 00:21:16

found the ordering it to be very conducive to studying. So I

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

decided to write something like it. So he wrote enjoy Femina. And

00:21:21 --> 00:21:25

in that book, which is more or less a single volume, he was able

00:21:25 --> 00:21:28

to bring all of the medical opinions right that are found when

00:21:28 --> 00:21:33

we go into that in immigration reform. So hence, began the study

00:21:33 --> 00:21:37

of Aboriginals. But still the bulk of it and shass was not that

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

difficult was not that easy to read.

00:21:40 --> 00:21:43

It's quite difficult. The one who was credited with writing the

00:21:43 --> 00:21:43

better.

00:21:45 --> 00:21:48

A more accessible Mufasa is someone by the name of Hajji

00:21:49 --> 00:21:55

had, it was also the eighth century of the hijab. And his book

00:21:55 --> 00:21:57

is called simply

00:21:59 --> 00:22:02

because he had another book in school called Mufasa.

00:22:04 --> 00:22:06

There's another title for it, too, that's a bit longer, but it became

00:22:06 --> 00:22:07

popularized by

00:22:09 --> 00:22:14

this professor at Harvard, he is the one who began to use sort of

00:22:14 --> 00:22:18

code words, for different opinions. And this is going to be

00:22:18 --> 00:22:21

important because we might run into some of them in this text, so

00:22:21 --> 00:22:25

that he started kind of referring to things as an assured a larger

00:22:25 --> 00:22:26

Sufi,

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

as

00:22:29 --> 00:22:34

a chef, all of these words in Arabic indicate their epistemic

00:22:34 --> 00:22:37

designations, which means how sure are we about this particular

00:22:37 --> 00:22:40

opinion, if I call it a mature, right, which will means that it

00:22:40 --> 00:22:44

has the greatest number of medical scholars who actually espouse that

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

opinion has been the dominant opinion. So then it becomes what's

00:22:47 --> 00:22:51

called and moved to be, it becomes a one by which we do the fatwa.

00:22:53 --> 00:22:54

Then we have a five, right,

00:22:56 --> 00:23:00

which is the parent opinion from what we can glean from the text

00:23:00 --> 00:23:04

and so forth. So he used these words, to kind of make an SSR

00:23:04 --> 00:23:05

abridgement of that.

00:23:07 --> 00:23:10

Then came the additional scholar from his heart and God as is

00:23:10 --> 00:23:15

referred to, and God because he was a soldier, and it said that he

00:23:15 --> 00:23:19

even taught us to loosen the soldier's uniform. And he wrote a

00:23:19 --> 00:23:24

commentary on the book, cassava, which would have been about modern

00:23:24 --> 00:23:28

printing about six volumes. So he knew it quite well, after he wrote

00:23:28 --> 00:23:30

the commentary, he realized that there was even an easier way to

00:23:30 --> 00:23:33

make this accessible. And then he was a very famous Mufasa

00:23:36 --> 00:23:41

Mufasa, he is now considered almost universally, as the

00:23:42 --> 00:23:46

dominant book in the medical school, and it's considered the V

00:23:46 --> 00:23:50

advanced text. So it's kind of the last thing that a serious medical

00:23:50 --> 00:23:53

student was studying, after studying things before that, like

00:23:53 --> 00:23:54

beginning with the method and action that we

00:23:55 --> 00:23:58

do uploading, and then moving on to something like Ignatian, what

00:23:58 --> 00:24:01

you said, and then something like our current understanding, which

00:24:01 --> 00:24:03

I'm gonna talk about in a second, and then maybe after that.

00:24:05 --> 00:24:08

But of course, if any of you tried to read it, even if you're an

00:24:08 --> 00:24:13

error, you will find it very difficult, because it's almost

00:24:13 --> 00:24:16

written making code language, it's like a puzzle. And he has

00:24:16 --> 00:24:19

prepositional phrases going where they don't belong. But, you know,

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

that's all code for trying to squeeze 100, you know, 10s of

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

1000s of fit issues into a book that's, you know, about that big.

00:24:29 --> 00:24:32

So, the most well known and

00:24:33 --> 00:24:37

agreed upon commentary today is the commentary of Imam at

00:24:39 --> 00:24:45

the Vietnamese who died in Tomah, one of the Asian or 1786. So we're

00:24:45 --> 00:24:47

talking just a few 100 years ago.

00:24:48 --> 00:24:54

And he was in fiction us having he wrote a commentary on philosophy.

00:24:55 --> 00:24:57

That is considered to be the short commentary, but it's considered to

00:24:57 --> 00:25:00

be the dominant commentary. And that's

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

read anywhere from from the Atlas Mountains in Morocco, all the way

00:25:04 --> 00:25:09

in eastern Arabia in places like USA, which is where the book that

00:25:09 --> 00:25:13

we're reading from the scholar came from, or comes from. So

00:25:14 --> 00:25:18

remember the deer often referred to as Edward volcat, the one who

00:25:18 --> 00:25:21

was the one that blessings was also

00:25:22 --> 00:25:27

kind of seen as a patron saint of Chiron, in the time that he lived.

00:25:27 --> 00:25:29

He was 180, in terms of his

00:25:31 --> 00:25:37

Russia in terms of his canal, feeder, and people used to see

00:25:37 --> 00:25:42

seeking for intercession when they needed some sort of need to be

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

taken care of whether it's from a sultan, whether it's from another

00:25:45 --> 00:25:49

scholar or anything like that. So he kind of was amongst the last

00:25:49 --> 00:25:53

generation, really right before the Napoleonic invasion, where the

00:25:53 --> 00:25:58

rlms occupied that very strong social position within, within the

00:25:58 --> 00:26:01

societies these Muslim societies. So

00:26:03 --> 00:26:05

the deer also wrote his own

00:26:06 --> 00:26:09

his own abridgement after the Mufasa graffiti, and that's called

00:26:09 --> 00:26:13

a COVID mosaddek and better an Imam Malik. Rather, like I said,

00:26:13 --> 00:26:18

mosaddek, the closest of paths to the school and methodology of MMA.

00:26:19 --> 00:26:23

And he wrote his own commentary on that. And there's also a hashtag

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

or super commentary written by where it was great, and students

00:26:26 --> 00:26:31

admitted slowly, I don't know why. So the book that we're going to

00:26:31 --> 00:26:34

read is kind of what he calls to deliver Sadek. And

00:26:36 --> 00:26:40

so even for most we thought about reading that first.

00:26:41 --> 00:26:43

But it is not an easy text.

00:26:45 --> 00:26:48

I've studied both of those are laid out for myself no philosophy,

00:26:48 --> 00:26:53

and in some ways of Dasani could be with the views, commentaries

00:26:53 --> 00:26:53

easier.

00:26:54 --> 00:26:57

In some aspects, in some instances, so it's not a very,

00:26:58 --> 00:27:00

it's not a completely easy to access is generally considered to

00:27:00 --> 00:27:05

be more accessible than the mythos itself. However, I thought it'd be

00:27:05 --> 00:27:07

more prudent and

00:27:08 --> 00:27:11

more beneficial for us as a more general audience that we read the

00:27:11 --> 00:27:16

dream. And if there's something left after that, we're not bored

00:27:16 --> 00:27:20

by it and tired out by it. And we'll move on to, to October

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

mosaddek, to meet next. So sahab did leave a chef up and as he's

00:27:26 --> 00:27:28

been having chef work

00:27:30 --> 00:27:33

comes from a very prominent family, in asset. So it is one of

00:27:33 --> 00:27:37

those kind of rare places, especially in Arabia, where you

00:27:37 --> 00:27:41

find scholars of all of the schools of the Shafi School of the

00:27:41 --> 00:27:45

medical school and of the humbly school, at least I'm not so sure

00:27:45 --> 00:27:46

about the Hanafi school, maybe.

00:27:47 --> 00:27:52

So you might, as part of our group and show us or whatnot, give us

00:27:52 --> 00:27:54

more details about that, since I've been there, we actually

00:27:54 --> 00:27:58

studied this text over there in, in USA.

00:27:59 --> 00:28:03

So he added a section in the beginning,

00:28:04 --> 00:28:07

like an introduction, and there's also a section on kind of nakida

00:28:07 --> 00:28:11

until he's and usually I'll kind of skip over that. But I think

00:28:11 --> 00:28:15

it's important that we seek the benefit of the words of the

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

author, even if we just read through them without spending a

00:28:17 --> 00:28:21

lot of time on it, and then we'll move on to that kind of the Han

00:28:21 --> 00:28:23

Solo and the fifth aspect of it.

00:28:25 --> 00:28:27

So he says he loves

00:28:30 --> 00:28:36

that Hamdulillah, Masha, Allah, Destiny and Emmanuel Alia,

00:28:37 --> 00:28:41

were infested facet of math and so many hidden forces, the key here

00:28:41 --> 00:28:42

are a shallower

00:28:43 --> 00:28:44

the lower

00:28:45 --> 00:28:49

and motor and if you put c and then you call it a shear, we'll

00:28:49 --> 00:28:53

call it will be enough secret shadow NSA Hamedan up the wazoo

00:28:53 --> 00:28:57

under the shadow of a huddle who Algeria and Matthew Fatima Sana,

00:28:58 --> 00:29:02

are in the memory still while on Sunday or Sunday, Monday, early,

00:29:03 --> 00:29:05

or Sahid. for that.

00:29:06 --> 00:29:10

So this is what's called like a diversion or introduction. These

00:29:10 --> 00:29:13

books generally begin this way. And they'd like to follow the

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

advice, follow the Hadith of the prophets, I send them that every

00:29:16 --> 00:29:21

matter that is of importance, the bed should begin with the best

00:29:21 --> 00:29:25

Mela. And another Hadith also says Alhamdulillah, which is to say

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

100. So they usually combined between the two. So anything

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

that's of importance should be begun by saying Bismillah Rahim

00:29:33 --> 00:29:37

and or hamdu Lillahi Rabbil alameen and also offering an ask

00:29:37 --> 00:29:41

me the last one how to offer blessings and salawat and his

00:29:41 --> 00:29:44

prophets. And that has become sort of the comportment toward the end

00:29:44 --> 00:29:49

of not just that but anything of importance. And it's a good

00:29:49 --> 00:29:52

reminder because if we find we can't start something by saying

00:29:52 --> 00:29:56

this been there before, then it's an indication that maybe that's

00:29:56 --> 00:29:59

not a thing when engaging, right because if we want to seek you

00:29:59 --> 00:29:59

know,

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

we're invoking the name of the last part of that invoking his

00:30:03 --> 00:30:07

name so that we have to feel that we have success and see that and

00:30:07 --> 00:30:10

an ease and facilitation. So why would we say this minute about

00:30:10 --> 00:30:13

something that really is not good for us, and we don't want it to be

00:30:13 --> 00:30:14

facilitated.

00:30:15 --> 00:30:19

So he begins by the smell, and then he praises the last panel to

00:30:19 --> 00:30:21

Allah. And he said that,

00:30:22 --> 00:30:27

that the real issue here is the highest objective of those who

00:30:27 --> 00:30:32

have high aspirations. So learning about this theme, learning about

00:30:32 --> 00:30:36

the various Islamic disciplines, is one of the highest things you

00:30:36 --> 00:30:41

can aspire to. Right, you're treading on the path of the ODNR

00:30:41 --> 00:30:43

donor and the NBA.

00:30:44 --> 00:30:47

And the messengers before you really do so. And it is the most

00:30:47 --> 00:30:52

precious thing, that those who are seeking the pure souls are seeking

00:30:52 --> 00:30:58

to compete in is that which they can compete in, are free, then you

00:30:58 --> 00:31:01

can affiliate an FSM within a few soon, if you're going to compete

00:31:01 --> 00:31:04

in something that could be for good vibe with one another and

00:31:04 --> 00:31:08

doing good works, not don't buy in dunya, an accumulation of dunya we

00:31:08 --> 00:31:12

things but buy in the good. And then it says we're showing the

00:31:12 --> 00:31:14

love relationship, actually

00:31:15 --> 00:31:19

praising the last panel that and then another comment being shared

00:31:19 --> 00:31:22

on time we have seen this is what's called the rotten estate

00:31:22 --> 00:31:25

lead, or foreshadowing because he's going to talk about our

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

theater right after this. He said he's the one that things have been

00:31:30 --> 00:31:34

raised or sufficed by Him, and He is the one who is self sufficient.

00:31:35 --> 00:31:37

And that's kind of the primary

00:31:39 --> 00:31:43

doctrine of his net, that Allah subhanaw taala is completely self

00:31:43 --> 00:31:47

sufficient, he is not in need of anyone or anything. And we are the

00:31:47 --> 00:31:51

ones who are in complete need an impoverished before him, we would

00:31:51 --> 00:31:55

not even have our own existence or not homeless. And that's like the

00:31:55 --> 00:31:58

philosophy or the love, the essence of to hate.

00:31:59 --> 00:32:01

And then he bears witness that Muhammad is His servant and his

00:32:01 --> 00:32:02

messengers are

00:32:03 --> 00:32:08

under the shadow of our Father who Algeria, Fatima Sana. Right here's

00:32:08 --> 00:32:13

the one who's his color, his station status has been honored

00:32:13 --> 00:32:17

above all all creatures and all creatures should know it. So

00:32:17 --> 00:32:20

Jimmy, I love of course, not just human beings, but all created

00:32:20 --> 00:32:24

things. And he's the one who said about himself in our Moorish to

00:32:24 --> 00:32:28

wild Lima, I have not been sent except as a teacher, right? And

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

this number is what's called an Arabic language that has which

00:32:32 --> 00:32:36

means that is only reasonable sense. So He's emphasizing that

00:32:36 --> 00:32:40

what is really what he's really doing is I'm coming to teach right

00:32:40 --> 00:32:44

and another Hadith is similar to this in other words, do you mean

00:32:46 --> 00:32:46

by carrying

00:32:47 --> 00:32:52

a flock instead accept to perfect the perfect character traits

00:32:53 --> 00:32:56

which has a similar meaning because character traits and a

00:32:56 --> 00:33:00

flock are the fruit of this teaching.

00:33:02 --> 00:33:09

And then he gives us a lot to give salawat and said Emma has his n is

00:33:09 --> 00:33:10

Kim

00:33:11 --> 00:33:14

and his companions for a while back

00:33:15 --> 00:33:18

and as to what follows me about this is what's called foster Foley

00:33:18 --> 00:33:22

first now we move on to the main topic from our total filthy

00:33:22 --> 00:33:25

Pharaoh, Medina labor market editing and intervene, work for

00:33:25 --> 00:33:28

you on the side of it. I mean, when you do that we'll be

00:33:28 --> 00:33:30

highlighting a critical 15

00:33:31 --> 00:33:35

Bazzara highly and attentive Academy mosaddek May the data will

00:33:35 --> 00:33:41

be he said Bakasana matters you know, he had to do a variant Allah

00:33:41 --> 00:33:45

forbid after the it was Shahadat will do over the male flu if you

00:33:45 --> 00:33:51

have a Zemon cuz you had your Macavity where it will fit on. Off

00:33:51 --> 00:33:55

on a central posterior we will come condiment in Florida can fit

00:33:55 --> 00:33:59

in the INA movida for affordable ischemic damage.

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

Will Allah injury but don't feel if loss will cause the cerebral or

00:34:05 --> 00:34:06

Husky when I'm working.

00:34:07 --> 00:34:11

So it says the station has degree of fifth or jurisprudence from

00:34:11 --> 00:34:14

amongst different Islamic disciplines is not something that

00:34:14 --> 00:34:19

is in need of clarification. It should be known and it's enough

00:34:20 --> 00:34:23

what a solid I mean the truthful one the trustworthy one meaning

00:34:23 --> 00:34:28

the prophesy said and said when Allah were whenever Allah desires

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

good for someone, he gives an understanding of the need you have

00:34:33 --> 00:34:35

so in this hadith, it's actually more general than just the

00:34:37 --> 00:34:41

just the discipline effect. But it also includes all of these

00:34:41 --> 00:34:44

language features. Right so understanding of the deen also

00:34:44 --> 00:34:48

means understanding of Allah spinal, olfactory water and

00:34:48 --> 00:34:51

understanding the reality how to apply our understanding of the

00:34:51 --> 00:34:58

deen to to the reality as it is, but definitely fit in this sense,

00:34:58 --> 00:34:59

you know that can apply to a fine

00:35:00 --> 00:35:04

We can defeat the legal rulings that apply to the deeds, acts of

00:35:04 --> 00:35:07

those who are hoping to responsible as FIP was defined, is

00:35:07 --> 00:35:11

included in this. And he said I've had been given the opportunity or

00:35:11 --> 00:35:15

the opportunity has arisen that I've taken from akorbi mosaddek.

00:35:15 --> 00:35:17

As we mentioned earlier, the bulk of the his philosophies,

00:35:17 --> 00:35:23

encouragement Magatama, will be at Celtic as a, as a tool as an aid

00:35:23 --> 00:35:26

so that they can reach out because of necessity. So it's kind of like

00:35:26 --> 00:35:31

think of a stepping stone to get to it. And Moctezuma Yanni, I

00:35:31 --> 00:35:34

tried to bridge and try to be brief as much as I can, for those

00:35:34 --> 00:35:39

things that there's a real need for except, you know, so taking

00:35:39 --> 00:35:43

out things that are applying to an FDA OSHA that will include things

00:35:43 --> 00:35:46

that need a state apparatus to be applied. So things that deal with

00:35:46 --> 00:35:50

court rulings and things that deal with witness testimony, criminal

00:35:50 --> 00:35:53

punishments, these things are not included in this particular book.

00:35:53 --> 00:35:58

Because the Hajra for the need for he says in this time is not not

00:35:58 --> 00:36:02

that great for the average person, having someone who's a judge, or

00:36:02 --> 00:36:04

someone studying kind of a complete higher sciences would

00:36:04 --> 00:36:05

would be

00:36:07 --> 00:36:09

well, by the way, you could do a poll if we had a seminar and other

00:36:09 --> 00:36:13

things like a weapon jihad, so you had here is not talking about

00:36:13 --> 00:36:15

jihad in the general sense of struggle, but he's talking about

00:36:15 --> 00:36:16

things that apply to

00:36:18 --> 00:36:21

legal rulings dealing with warfare, again, that needs a state

00:36:21 --> 00:36:25

apparatus in order to apply. And that's one of the mistakes that

00:36:25 --> 00:36:28

some of these extremist groups make today is that they don't see

00:36:28 --> 00:36:30

it like that they see that it can be anyone can do it. And it

00:36:30 --> 00:36:33

doesn't need a state apparatus. It doesn't even it doesn't need

00:36:34 --> 00:36:39

consensus. And they come and declare on their own. But clearly,

00:36:39 --> 00:36:42

it doesn't need that. Right? There's no vigilantism

00:36:43 --> 00:36:46

when we'll get a white shirt, and it will be held. And we felt like,

00:36:46 --> 00:36:50

Okay, this is something that doesn't really apply at all

00:36:50 --> 00:36:53

anymore. And it had to do with when there was a time

00:36:55 --> 00:37:00

when Islam didn't introduce slavery into into the world, it

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

was already there, but it sought to regulate it. And also it sought

00:37:03 --> 00:37:09

to free people from budget bondage and facilitate that freedom from

00:37:09 --> 00:37:11

others. So now we don't have anywhere that was the world that

00:37:11 --> 00:37:15

exists. So it's not something that we need to worry about.

00:37:18 --> 00:37:22

And he said, a Stetson to toss the euro, we will continue to do that.

00:37:22 --> 00:37:25

And I thought it would be fruitful, to begin with something

00:37:26 --> 00:37:28

in our theater, right in

00:37:29 --> 00:37:30

the science of

00:37:32 --> 00:37:35

faith or Amen. So we talked about distribute Hadith, we said it's

00:37:35 --> 00:37:38

three major parts. So the second major part is Emacs. In other

00:37:38 --> 00:37:42

words, things that we have to hold to be true, things are not going

00:37:42 --> 00:37:42

to be

00:37:43 --> 00:37:47

as real as ourselves that will look in the mirror.

00:37:48 --> 00:37:51

So he said it would be good idea to be beneficial to begin with

00:37:51 --> 00:37:55

something in our theater. So we can see here that Chef when he was

00:37:55 --> 00:37:59

trying to do is kind of make this book, kind of everything that you

00:37:59 --> 00:38:02

need to know to really get to practice here today. So if it

00:38:02 --> 00:38:07

includes a fee that includes fifth, then the only other thing

00:38:07 --> 00:38:10

that will be missing would be something of accent.

00:38:11 --> 00:38:15

Just get enough spiritual purification. Remember that you

00:38:15 --> 00:38:18

actually add such such a section in this awkward mosaddek

00:38:19 --> 00:38:20

I know don't think

00:38:24 --> 00:38:25

she if he did that here.

00:38:27 --> 00:38:31

However, if we find that there's time for those interesting might

00:38:31 --> 00:38:35

maybe read the facade of sections that Ischia sections from

00:38:36 --> 00:38:39

when we reach the end of this text, and if we do so then we've

00:38:39 --> 00:38:44

kind of covered everything really for a very strong foundation.

00:38:45 --> 00:38:49

everyday practice understanding that that's our goal, which I love

00:38:49 --> 00:38:49

to add.

00:38:51 --> 00:38:54

So instead, I begin with this, we'll call them in our clida cafe,

00:38:54 --> 00:38:56

I think they move to the INA huida instead enough for the beginners

00:38:56 --> 00:39:01

just to have a general idea. And then for us to meet them and Allah

00:39:01 --> 00:39:05

who needed don't feel lost. And I asked Allah subhanaw taala seeking

00:39:05 --> 00:39:06

him out

00:39:07 --> 00:39:11

to give me success and being sincere in this endeavor, of

00:39:11 --> 00:39:15

course, distribute and seeking the right path or has been working,

00:39:15 --> 00:39:20

right and it suffices me and he is the best one to rely upon.

00:39:21 --> 00:39:28

So then he goes into the introduction into Athena. So

00:39:29 --> 00:39:33

as promised, I think I'm going to stop at 45 minutes, which is what

00:39:33 --> 00:39:37

we've reached just about Now, believe it or not, kind of what

00:39:37 --> 00:39:41

the appetite a little bit so that we all come back next week. So a

00:39:41 --> 00:39:42

lot and

00:39:44 --> 00:39:48

we will stop here and then next week, I plan to finish that up to

00:39:48 --> 00:39:51

the section that I want to spend a lot of time on it. And then if

00:39:51 --> 00:39:55

there's time left over, we will again begin immediately into the

00:39:56 --> 00:39:59

candidate stand up with the hallmark of Salah and so forth.

00:40:01 --> 00:40:02

So I think now

00:40:03 --> 00:40:08

we'll leave some time for questions. So you can send it

00:40:09 --> 00:40:12

to the chat. Yeah. We want them to listen.

00:40:14 --> 00:40:18

How are you gonna give it to me? Yeah. I will say it's been a

00:40:18 --> 00:40:25

question. Okay. So if you have a question similar is, is admin in

00:40:25 --> 00:40:29

the session, so he put it in the chat window that you have there,

00:40:29 --> 00:40:31

then we'll read them. I'll read them out loud and then they'll be

00:40:31 --> 00:40:34

there for people who are watching the recording later on to benefit

00:40:34 --> 00:40:35

from it.

00:41:06 --> 00:41:10

I'm gonna come CD. So while Chiron was a lower fee, you would

00:41:10 --> 00:41:13

recommend on the life of the magnetic, may Allah have

00:41:13 --> 00:41:14

admission?

00:41:15 --> 00:41:16

In English or Arabic?

00:41:18 --> 00:41:20

I guess both in English.

00:41:23 --> 00:41:28

Pamela was Zara wrote a book about each of the commands. And I think

00:41:28 --> 00:41:30

someone translated it called the whole book before humans.

00:41:31 --> 00:41:34

I want to say it's stupid 100, but I'm not sure.

00:41:35 --> 00:41:39

So that would be a good source. In Arabic, also, the book of Hamlet

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

was

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

in Amharic.

00:41:42 --> 00:41:46

What's considered to be kind of the closest thing to primary

00:41:46 --> 00:41:51

source on human medic would be what Claudia al wrote, in depth,

00:41:51 --> 00:41:56

even medallic, which is heavier gravity or double cot book about

00:41:56 --> 00:42:00

the Maliki scholars with a doc until this time, which is roughly

00:42:00 --> 00:42:04

like the sixth century. So in that he has a very lengthy section

00:42:04 --> 00:42:09

about medic and his exploits and his philosophy and the things that

00:42:09 --> 00:42:12

experience in his life. And, you know, most people who wrote wrote

00:42:12 --> 00:42:16

about a mimetic took it from that, to quit from tests, even medallic,

00:42:16 --> 00:42:21

which I don't believe is available in English. But it's kind of the

00:42:21 --> 00:42:24

first volume and the introductory section about the Medicare that

00:42:26 --> 00:42:30

that copy. And then there's many, many people are about in America

00:42:30 --> 00:42:31

after that.

00:42:32 --> 00:42:35

Medication we're now in for his love of it. In a lot of the

00:42:35 --> 00:42:36

prophets. I said

00:42:37 --> 00:42:41

he considers Medina as a city to be more sacred than Mecca.

00:42:42 --> 00:42:46

Because he believes that the place where the province are ascending

00:42:46 --> 00:42:50

is, is going to be more sacred than anywhere else. All of the

00:42:50 --> 00:42:53

schools are agreed that the actual book ah, the actual place where

00:42:53 --> 00:42:59

the province ourselves, in turn, is the most sacred place. The

00:42:59 --> 00:43:01

disagreement then becomes, well, what about Medina in general as

00:43:01 --> 00:43:04

compared to Mecca. So he was of the opinion that Medina is more

00:43:04 --> 00:43:09

secret. He was renowned that he would never even go to the

00:43:09 --> 00:43:11

bathroom inside the precincts of mini Lake, we're always out that

00:43:11 --> 00:43:15

outside the city. And he'd walk barefoot, and wouldn't mount his

00:43:15 --> 00:43:19

horse, or his camera inside Medina, he walked out, and then he

00:43:19 --> 00:43:23

would ride when people would come to him and knock on his door and

00:43:23 --> 00:43:26

had many, many visitors and many people interested in learning from

00:43:26 --> 00:43:26

him.

00:43:28 --> 00:43:31

He would have his servant come out and say, Do you want fit? Or do

00:43:31 --> 00:43:32

you want Hadith?

00:43:33 --> 00:43:37

He would say like myself, you know, do I fit issues? Or do you

00:43:37 --> 00:43:41

want Hadith? If they said Messiah, and then you come out as he was.

00:43:41 --> 00:43:45

If they said Hadith, then he would do us a beautiful story bath. He

00:43:45 --> 00:43:50

put on his Juba, he put on his mana, and he put on himself deep

00:43:50 --> 00:43:53

cologne and perfume. And then he would say, now we can talk about

00:43:53 --> 00:43:57

Hadith. That was his love of the privatize. And then he said that

00:43:57 --> 00:43:59

when I was like seven, as mentioned in the most recent, he

00:43:59 --> 00:44:02

would say his name, and then his face would change.

00:44:03 --> 00:44:05

You have a different

00:44:06 --> 00:44:10

face like he saw something and you can leave that up to you versus

00:44:10 --> 00:44:16

what he saw. So in America, he wasn't just a he was a Harlem he

00:44:16 --> 00:44:23

was he was a Marcin, he was like, he was the type of,

00:44:26 --> 00:44:30

you know, scholar that defines who you are. And all of them were like

00:44:30 --> 00:44:32

that all of them were Muslim, you had heard that all of them were

00:44:32 --> 00:44:36

beacons of guidance and beacons of light. So it's good for us to read

00:44:36 --> 00:44:39

about them. To see that, you know, this is

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

you know, a lot chose certain books by which to preserve this

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

theme. And he also chose certain people, because the books have

00:44:47 --> 00:44:49

just really the thoughts of people attended today.

00:44:51 --> 00:44:54

And so, you know, we should feel confident and comfortable that we

00:44:54 --> 00:44:57

have this great legacy that we can still rely upon and we still know

00:44:57 --> 00:44:59

it and it's still accessible and available.

00:45:00 --> 00:45:01

So

00:45:10 --> 00:45:13

if anyone thinks of any other questions, then we'll always take

00:45:13 --> 00:45:15

them the next time next week. Thank you all for listening. I

00:45:15 --> 00:45:19

apologize. We will get through more of it. But you know, our

00:45:19 --> 00:45:23

intention is to be consistent week after week. If you do to the time

00:45:23 --> 00:45:27

differences, what whatever I'm able to watch live and please

00:45:27 --> 00:45:29

watch the recording session we're going to make available as soon as

00:45:29 --> 00:45:30

possible

00:45:31 --> 00:45:34

in the next hours, if not day, and then

00:45:35 --> 00:45:39

that way people can catch up and continue to do this journey

00:45:39 --> 00:45:40

together with hundreds

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

of people

00:45:46 --> 00:45:50

on Bushnell soil, you know what we're going to demand even

00:45:51 --> 00:45:52

when you're John Africa

00:45:55 --> 00:45:55

effect

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