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

Walead Mosaad
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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.

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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,
		
00:03:04 --> 00:03:10
			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
		
00:10:12 --> 00:10:15
			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
		
00:10:40 --> 00:10:44
			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,
		
00:11:15 --> 00:11:20
			and then what that in the language
means the well trodden path and
		
00:11:20 --> 00:11:24
			whatnot. So very well trodden
path. And the reason that he named
		
00:11:24 --> 00:11:29
			this is that he didn't see it as a
mathematics book, or remembered
		
00:11:29 --> 00:11:33
			its work. He saw it as a well
trodden path that was tried and by
		
00:11:33 --> 00:11:37
			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
		
00:11:49 --> 00:11:54
			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
		
00:11:56 --> 00:12:02
			even disseminated to anyone else.
And so he was one of the brightest
		
00:12:02 --> 00:12:06
			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
		
00:12:38 --> 00:12:43
			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.
		
00:12:54 --> 00:12:56
			We like to go by the
		
00:12:57 --> 00:13:02
			kind of the general idea, remember
shot on Long Island, who said that
		
00:13:02 --> 00:13:04
			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
		
00:13:12 --> 00:13:15
			more stringent way of performing
things and then things that are
		
00:13:15 --> 00:13:18
			dispensations. And so it's a
difference among some of them. And
		
00:13:18 --> 00:13:22
			so roughly 75 to 80% of the legal
rules between them are the same.
		
00:13:23 --> 00:13:27
			Sometimes the different beauty in
what we call hate yet, you know,
		
00:13:27 --> 00:13:32
			things that are secondary and that
primary in in nature, and they
		
00:13:32 --> 00:13:37
			actually were students on one
another. So there's evidence, not
		
00:13:37 --> 00:13:39
			just me, this works for me. So we
know we're certain that Imam Shafi
		
00:13:39 --> 00:13:44
			actually read the thing and Medic,
and admin Shafi is one of the
		
00:13:44 --> 00:13:47
			narrators and whatnot. It's not a
very well known author, but he's
		
00:13:47 --> 00:13:50
			now one of the narrators of a
version of the motto hunting I met
		
00:13:50 --> 00:13:50
			him
		
00:13:51 --> 00:13:56
			in the hand, but also studied with
Imam Malik, one of the students of
		
00:13:56 --> 00:13:59
			Abu Hanifa have an impersonal
shape and he also has his own way
		
00:13:59 --> 00:14:03
			of a mortar, as you read it with
him a medic. And there's some
		
00:14:03 --> 00:14:06
			evidence to suggest that even
medic animal Hanifa may have met
		
00:14:06 --> 00:14:08
			in the court of the ambassador.
		
00:14:09 --> 00:14:13
			So there was a sort of cross
pollination, as it were between
		
00:14:13 --> 00:14:17
			the Imams themselves and the
students who took from them later
		
00:14:17 --> 00:14:20
			on. Remember, chef I actually
studied in Iraq and studied in
		
00:14:20 --> 00:14:24
			Egypt, and studied in Medina. So
he's someone who kind of captured
		
00:14:24 --> 00:14:29
			much of that. So unlike a member
sheltering in the hamlet of Malik
		
00:14:29 --> 00:14:33
			did not travel from as I said, he
stayed in, you know, really about
		
00:14:33 --> 00:14:38
			50 years of continuous teaching.
So he had many, many, many
		
00:14:38 --> 00:14:42
			students. So looking at how the
methodology of the school develop,
		
00:14:43 --> 00:14:49
			they were constantly recording the
data or the legal effects of Imam
		
00:14:49 --> 00:14:50
			Malik. And
		
00:14:51 --> 00:14:55
			they, you know, some spent many
years with him, as long as
		
00:14:55 --> 00:14:57
			Sparling student probably was
		
00:14:59 --> 00:14:59
			leaving was out
		
00:15:00 --> 00:15:04
			An Egyptian, who spent 20 years
with him Amharic. There are others
		
00:15:04 --> 00:15:07
			who came from as foreigners and
those Muslim Spain there are
		
00:15:07 --> 00:15:11
			others who came from Iraq. There
are others who came from North
		
00:15:11 --> 00:15:15
			Africa, all throughout the Muslim
world and then the medina Ian's
		
00:15:15 --> 00:15:19
			who were actually from the Edo
kingdom, as well. And so they all
		
00:15:19 --> 00:15:21
			spend varying amounts of time and
they all have various Mundo
		
00:15:21 --> 00:15:25
			Wynette. They have some sort of
written documented
		
00:15:27 --> 00:15:31
			books in them medics legal
opinions, and in that time they
		
00:15:31 --> 00:15:35
			were recorded what we call in the
form of Noah's it's kind of a
		
00:15:35 --> 00:15:37
			question and answer, what does
medics say about
		
00:15:39 --> 00:15:42
			fasting six days of Shovelhead,
for example, and then they would
		
00:15:42 --> 00:15:45
			say, and then medic said, for
example, it's dislike the fastest
		
00:15:45 --> 00:15:50
			six days and so forth. And so they
will record these opinions. So
		
00:15:51 --> 00:15:54
			those who don't win at those kinds
of what I consider to be the
		
00:15:54 --> 00:15:59
			primary sources of the medical
school, generally revolve around
		
00:15:59 --> 00:16:02
			one main book called him widow
widow. It's the one that got the
		
00:16:02 --> 00:16:06
			most nor variety, and the one that
was read the most, and that was
		
00:16:06 --> 00:16:09
			written by someone by the name of
Sauron rune was originally from
		
00:16:09 --> 00:16:13
			hemps, from Syria. But he had
intended to study with Merrick but
		
00:16:13 --> 00:16:13
			he,
		
00:16:15 --> 00:16:18
			unfortunately, didn't get to reach
him in Medina before his death.
		
00:16:19 --> 00:16:22
			And so then he went and look what
to look for his most prodigious
		
00:16:22 --> 00:16:27
			student who was up tossing, so we
found them in Egypt. And then he
		
00:16:27 --> 00:16:30
			asked him these questions about
Magic, and then he wrote them
		
00:16:30 --> 00:16:34
			window, whatever, which means that
the thing that is documented was
		
00:16:34 --> 00:16:36
			his window, one of them that found
widespread readership
		
00:16:37 --> 00:16:39
			mostly in North Africa,
		
00:16:40 --> 00:16:44
			also in Medina itself, and came
back to that parts of eastern
		
00:16:45 --> 00:16:48
			Arabia, where the Maliki school is
more or less dominant today.
		
00:16:50 --> 00:16:52
			There are other books that I've
read about other books as well
		
00:16:52 --> 00:16:54
			called memorization. And while
they have
		
00:16:55 --> 00:16:59
			these other books also formed part
of the understanding of the
		
00:16:59 --> 00:17:02
			opinions of magic. Remember,
philosophy says that there were
		
00:17:02 --> 00:17:04
			roughly 150 values,
		
00:17:05 --> 00:17:11
			volumes like this, on there 50 of
them, of Imam medics opinions, and
		
00:17:11 --> 00:17:14
			that greatly affected how these
the methodology of the school
		
00:17:14 --> 00:17:17
			developed. So unlike to show for a
school, for example, where
		
00:17:17 --> 00:17:20
			everyone was shocked, he didn't
actually leave a lot in terms of
		
00:17:21 --> 00:17:24
			individual legal opinions, many
members shattering his greatest
		
00:17:24 --> 00:17:28
			legacy, arguably was that he left
behind his methodology. So we
		
00:17:28 --> 00:17:29
			actually documented his
methodology.
		
00:17:30 --> 00:17:33
			Very specific, right and
contemporary so that to some
		
00:17:33 --> 00:17:34
			extent and collaborate on
		
00:17:35 --> 00:17:41
			in Amharic, his methodology can be
gleaned from and whatnot, because
		
00:17:41 --> 00:17:45
			he does make some methodological
announcements or pronouncements
		
00:17:45 --> 00:17:49
			and principles in that book, and
also from a reading of no one. But
		
00:17:49 --> 00:17:53
			to be fair, I would say not in the
same sort of express way as
		
00:17:53 --> 00:17:58
			membership. So the scholars of the
medica, their main job, then was
		
00:17:58 --> 00:18:02
			to sift through the opinions of
Manik and then determine which are
		
00:18:02 --> 00:18:07
			the ones that were the soundest,
based upon which are the ones that
		
00:18:07 --> 00:18:11
			have the highest veracity in terms
of was this Maddix actual opinion?
		
00:18:11 --> 00:18:15
			Or was it something attributed to
some other scholar, and also
		
00:18:15 --> 00:18:17
			weighing it in terms of
		
00:18:18 --> 00:18:23
			primary source evidence, so what
they call a mirage, right, and a
		
00:18:23 --> 00:18:26
			project is determining which is
the strongest opinion. So every
		
00:18:26 --> 00:18:29
			school of thought, has dominant
opinions or dominant opinion on
		
00:18:29 --> 00:18:35
			every issue, and a weaker or
secondary thesis. So it was kind
		
00:18:35 --> 00:18:37
			of the work afterwards was to be
able to sift through that.
		
00:18:39 --> 00:18:41
			And so then we don't want that for
a long time, we made that primary
		
00:18:41 --> 00:18:44
			book. But that primary book had
both dominant opinions and
		
00:18:44 --> 00:18:48
			secondary opinions. So it really
couldn't be read or understood, or
		
00:18:48 --> 00:18:54
			at least kind of imbibed without a
teacher. And so they had to read
		
00:18:54 --> 00:18:57
			it. And then we don't want to is
big. The modern print today is
		
00:18:57 --> 00:19:02
			maybe something like 12 volumes.
So it's not a single volume book
		
00:19:02 --> 00:19:07
			like this. It's rather lengthy. So
what they have to do then was
		
00:19:08 --> 00:19:10
			kind of sift through all of that.
		
00:19:12 --> 00:19:15
			There came a point in time,
roughly around the 12th century,
		
00:19:15 --> 00:19:21
			or the seventh century of Asia,
where the shaft phase began to do
		
00:19:21 --> 00:19:23
			something a little bit different.
And they began writing what are
		
00:19:23 --> 00:19:29
			called Aboriginals. So this kind
of era began in earnest with what
		
00:19:29 --> 00:19:35
			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