Yasir Qadhi – Syria – Signs of the Day of Judgment on Their Nation

Yasir Qadhi
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AI: Summary ©

The shaming of Islam is a problem that is present in modern reality. The importance of science in shaming reality and the success of science in shaming history are discussed. The history of hadiths and their cultural significance are also discussed, including the use of multiple sources of evidence and caution when interpreting them. The shady and fabricated narrations used in the ACU-DAU movement are also discussed, including the claim that a man named Sufrowski will come from a place called the "will" and kill all the people of the region. The history of the ACU-DAU movement is also discussed, including the lack of "]].

AI: Summary ©

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			In light of what is happening in Bilad
		
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			al-Sham, I thought that one of the
		
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			things that I should do is to discuss
		
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			some of the ahadith, some of the traditions
		
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			that are going around that we should be
		
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			aware of with regards to the modern realities.
		
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			That is because when it comes to the
		
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			signs of the Day of Judgment, Bilad al
		
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			-Sham or this area of Syria, it plays
		
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			a very vital role.
		
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			And there are many traditions about Bilad al
		
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			-Sham.
		
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			And today we will be discussing not the
		
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			authentic ones, but some of the ones that
		
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			are very weak or fabricated, but are very
		
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			common on the internet.
		
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			Because we should warn against the weak and
		
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			the fabricated traditions, because too much is being
		
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			read in.
		
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			And people might become absorbed in trying to
		
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			recreate what they think the hadith says.
		
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			And this is a common problem throughout history.
		
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			So today's brief lecture is a summary of
		
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			some of the more common fabricated or very
		
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			weak traditions that I've seen being circulated on
		
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			Twitter, on WhatsApp, on Facebook, regarding the current
		
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			situation in Bilad al-Sham.
		
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			And by the way, we don't need weak
		
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			and fabricated traditions.
		
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			We have enough in the Qur'an and
		
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			in the authentic sunnah to tell us of
		
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			the blessings of Bilad al-Sham.
		
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			I just recited in Salat al-Isha the
		
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			whole verse about Allah subhanahu wa ta'ala
		
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			mentioning that, Everything
		
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			around Masjid al-Aqsa is mubarak.
		
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			And Allah calls it the holy land.
		
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			And the Prophet ﷺ said in a number
		
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			of authentic traditions, he said that, Oh Allah,
		
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			bless us in our Bilad al-Sham.
		
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			Bless us in our Bilad al-Sham.
		
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			And he said this when Bilad al-Sham
		
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			wasn't under Muslim control.
		
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			It was under Roman control.
		
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			And he said this supposed to belong to
		
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			us because this is where the prophets walk.
		
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			This is the holy land.
		
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			It belongs to us.
		
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			So we don't need weak and fabricated traditions.
		
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			And yet we find them commonly circulating amongst
		
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			the masses.
		
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			Now before I get to one or two
		
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			examples, very brief introduction.
		
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			I know I've spoken about this a lot
		
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			of times, but still a quick, very quick
		
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			refresher course.
		
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			Why are there so many, you know, weak
		
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			and fabricated traditions?
		
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			We need to understand the science of Hadith
		
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			is a very different science than any other
		
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			science known to mankind.
		
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			It is a unique science to the Muslim
		
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			Ummah.
		
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			No other tradition invented a tradition or a
		
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			science like the sciences of Hadith.
		
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			There is the unanimous consensus of the scholars
		
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			of Islam that the sciences of Hadith are
		
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			one of the unique contributions to human civilization
		
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			that only Muslims have done.
		
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			Jews did not have it.
		
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			Christians did not have it.
		
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			They didn't have a mechanism to sift what
		
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			their prophets said, the good from the bad,
		
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			the weak from the authentic.
		
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			They had no mechanism.
		
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			And we see this reality.
		
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			As for us, from the time of the
		
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			Sahaba Tabi'oon, from the earliest of times,
		
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			Muslims understood that we need to figure out
		
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			how to separate what the Prophet Sallallahu Alaihi
		
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			Wasallam actually said from what is being attributed
		
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			to him.
		
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			Why?
		
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			Because the Qur'an was compiled in the
		
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			life of the Prophet Sallallahu Alaihi Wasallam, and
		
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			within a year after he passed away, Abu
		
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			Bakr As-Sikh made the official copy of
		
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			the Qur'an from Fatiha to Nas.
		
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			As for Hadith, Hadith was organic.
		
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			Hadith was not compiled in a book because
		
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			it was not possible to compile in a
		
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			book.
		
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			Because the Prophet Sallallahu Alaihi Wasallam spoke for
		
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			23 years.
		
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			Sahaba heard him throughout his life.
		
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			And so as the Sahaba spread, the knowledge
		
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			of what they heard also spread.
		
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			So you had Sahaba spreading a Hadith where
		
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			they went.
		
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			But along with the Sahaba spreading what the
		
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			Prophet Sallallahu Alaihi Wasallam said, you had people
		
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			fabricating.
		
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			You had people who wanted to, you know,
		
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			figure out a mechanism to justify their theological
		
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			deviation, their political deviation, or their own interpretations.
		
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			And they made up statements attributing it to
		
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			the Prophet Sallallahu Alaihi Wasallam.
		
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			Along with this, you had another factor, and
		
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			that is the normal reality of faulty memory.
		
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			Can you imagine a simple example?
		
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			If all of your family came together and
		
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			began recollecting memories of your great grandparents, let's
		
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			say the legends that came down, right?
		
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			For sure, all of your, you know, cousins,
		
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			second cousins would have some stories exactly the
		
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			same.
		
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			And then within yourselves, you'll have a little
		
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			bit of difference.
		
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			And then maybe one person will have a
		
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			completely unique story.
		
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			Maybe he messed up, he got it from
		
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			another source, and he attributed it to your
		
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			great grandfather by an accidental mistake.
		
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			It wasn't fabrication.
		
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			Same thing happened with the Hadith of the
		
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			Prophet Sallallahu Alaihi Wasallam, where you had intentional
		
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			fabrication, and then you had faulty memories, people
		
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			who don't know that well.
		
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			And then you had the Huffa, the Mutqineen,
		
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			the scholars of Hadith.
		
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			So a science was developed called the science
		
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			of Hadith.
		
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			And slowly but surely, there was a sifting
		
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			that took place.
		
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			And just to give you a simple example,
		
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			a lot of people don't understand how difficult
		
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			and how complex the science is.
		
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			This was the course of my undergraduate study
		
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			when I was studying in Medina.
		
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			There was an entire college called the College
		
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			of Hadith, and that's what it specializes in.
		
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			Over 650 original books exist about Hadith, not
		
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			six, 650.
		
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			It is a massive encyclopedic enterprise.
		
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			Scholars from the first generation and second generation
		
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			all the way to the fifth generation, they
		
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			are compiling original books of Hadith.
		
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			It's not just Bukhari and Muslim.
		
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			You know Bukhari and Muslim because they're the
		
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			best.
		
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			In fact, over 600 books have been written
		
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			in Islamic history attempting to compile Hadith.
		
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			The most famous of the earliest one is,
		
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			of course, Imam Malik's Muwatta.
		
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			Look at the date.
		
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			Imam Malik died 179.
		
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			So Imam Malik's Muwatta, 179.
		
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			And then of the latest books, for example,
		
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			the Mustadrak of Al-Hakim or the Sunnah
		
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			of Al-Bayhaqi, 458 hijrah.
		
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			So from 179 to 450, that's not the
		
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			end.
		
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			There's even some written in the beginning of
		
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			the 500s, which is giving you one of
		
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			the famous books written.
		
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			Al-Bayhaqi, you hear it?
		
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			He died 458.
		
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			Imagine 458 to 179, 300 years difference, right?
		
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			From the first to the last.
		
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			Between the two geographic regions, you had scholars
		
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			in Yemen, you had scholars in Samarkand, you
		
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			had scholars in Egypt, you had scholars in
		
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			Mecca and Medina, you had scholars around the
		
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			world, each one of them compiling.
		
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			Now you have a large corpus of books
		
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			and you have to sift through them.
		
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			And our scholars categorize these books.
		
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			That's why out of these 600 plus books,
		
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			six of them became more famous.
		
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			They were considered to be the more authentic.
		
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			And of these six, two are the most
		
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			authentic by pretty much unanimous consensus because their
		
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			criteria were the strictest.
		
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			That is Bukhari and Muslim.
		
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			Now, long story short, I'm not going to
		
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			teach you obviously the sciences of hadith, but
		
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			I will give you the reality, the end
		
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			result.
		
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			I'm going to give you the end result.
		
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			How do you know if a hadith is
		
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			authentic or not?
		
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			The same way, how do you know which
		
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			position of fiqh to follow?
		
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			You have to ask the person whom you
		
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			trust.
		
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			That's all.
		
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			There is no other way to do this.
		
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			It's not your area of expertise, so you
		
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			have to go to somebody whom you trust.
		
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			And understandably, just like in any discipline, you're
		
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			going to find a spectrum of opinion.
		
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			Therefore, don't be surprised if a certain preacher
		
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			or a speaker gives a hadith and says,
		
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			oh, this is a good hadith.
		
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			It's an authentic hadith.
		
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			Another preacher says, no, no, this is not
		
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			an authentic hadith.
		
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			Such is the reality of hadith sciences.
		
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			Don't be surprised.
		
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			And one very important point to note, if
		
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			somebody believes a hadith is weak because of
		
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			a technical reason, this person is not rejecting
		
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			what the Prophet ﷺ said.
		
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			That's absolutely incorrect.
		
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			The person is saying, I don't believe the
		
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			Prophet ﷺ said it.
		
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			There's a big difference between the two, right?
		
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			One scholar might say, this hadith is authentic.
		
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			Another scholar says, no, no, I looked at
		
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			this chain and I think this is weak.
		
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			It's a technical difference.
		
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			So to reject a hadith because you think
		
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			it is weak is not a rejection of
		
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			what the Prophet ﷺ said.
		
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			It's a rejection of him having said it.
		
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			You see the difference between the two, right?
		
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			And so please be careful of this distinction.
		
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			Now, with that very long introduction, understand another
		
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			point.
		
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			Imam Ahmad famously remarked, there are three genres,
		
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			the bulk of traditions are false in them.
		
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			There are three areas, the bulk of what
		
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			is narrated by the people, and Imam Ahmad,
		
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			he's speaking around, you know, 250-240 Hijrah.
		
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			Imam Ahmad is speaking, you know, in the
		
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			middle of the third century.
		
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			Imam Ahmad says, there are three areas, the
		
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			bulk of what the people narrate, it's not
		
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			authentic.
		
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			One of them, tafsir, another of them maghazi,
		
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			and the third of them, the signs of
		
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			the day of judgment, which is our topic
		
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			today.
		
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			Imam Ahmad himself said, most of what the
		
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			people say about what's going to happen and
		
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			this is going to happen, this is not
		
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			authentic.
		
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			He realizes because this is where imagination, you
		
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			know, comes in.
		
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			This is where people want to speak a
		
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			lot about.
		
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			So we have to be very careful when
		
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			it comes to these types of traditions.
		
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			Now, as I said, today, I want to
		
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			mention one or two very infamous, weak, or
		
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			very weak narrations about what is happening in
		
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			Bilad al-Sham.
		
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			The first of them, and again, because there
		
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			are many authentic and khutbah I gave, I
		
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			mentioned some of them, and there's another khutbah
		
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			I gave a few years ago, the blessings
		
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			of Syria, when the revolution happened, I gave
		
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			a khutbah about the blessings of Syria, I
		
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			mentioned many of the authentic traditions.
		
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			Today, I want to mention one or two
		
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			of the most infamous, inauthentic ones that I
		
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			see circulating.
		
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			So the first of them I want to
		
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			mention is the infamous narration that is reported
		
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			in a book.
		
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			So again, pause here.
		
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			The scholars of the past did not have
		
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			a problem narrating a weak tradition with its
		
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			chain, because they're telling you that this is
		
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			a weak chain.
		
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			They're preaching and teaching to specialists.
		
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			So Imam Ahmed ibn Hanbal, he has in
		
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			his book, many traditions that he himself considered
		
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			weak, no problem, because he did not say,
		
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			I'm only going to compile the authentic ones.
		
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			That's Bukhari.
		
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			If Bukhari has something in his Sahih, this
		
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			means he thinks it is authentic.
		
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			Muslim, this means authentic.
		
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			As for Ahmed or Abu Dawood or the
		
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			other books, they didn't have that high stringent
		
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			condition.
		
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			Why they didn't have it is beyond the
		
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			scope of today's lecture.
		
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			But suffice to say, if you had that
		
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			strict condition, you would have to eliminate the
		
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			bulk of traditions.
		
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			That's why Bukhari really was the strictest because
		
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			he had a very high standard in doing
		
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			so.
		
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			So we have in Muslim Imam Ahmed, many
		
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			traditions that Imam Ahmed himself knew to be
		
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			weak, but he wanted to record them that
		
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			you know the chain, because if you know
		
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			the chain, you can figure out it is
		
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			weak.
		
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			So Imam Ahmed has it in his book,
		
00:10:50 --> 00:10:52
			and it is also in the Musadarak of
		
00:10:52 --> 00:10:52
			Al-Hakim.
		
00:10:52 --> 00:10:54
			And it is also in other books, which
		
00:10:54 --> 00:10:57
			is the infamous hadith about the black flags
		
00:10:57 --> 00:10:58
			coming from Khorasan.
		
00:10:59 --> 00:11:01
			The black flags coming from Khorasan.
		
00:11:01 --> 00:11:05
			Khorasan, of course, it is Transoxiana, Transoxania.
		
00:11:05 --> 00:11:07
			And it is these days, it is like
		
00:11:07 --> 00:11:09
			Afghanistan and Samarkand in those regions.
		
00:11:09 --> 00:11:11
			This is this is the land of Khorasan.
		
00:11:12 --> 00:11:14
			So there's a famous hadith, allegedly, that our
		
00:11:14 --> 00:11:17
			Prophet ﷺ allegedly said, this is a contested
		
00:11:17 --> 00:11:20
			hadith, when you see the black flags coming
		
00:11:20 --> 00:11:24
			from Khorasan, then go to those black flags,
		
00:11:24 --> 00:11:28
			because in that army will be Khalifatullah Al
		
00:11:28 --> 00:11:28
			-Mahdi.
		
00:11:29 --> 00:11:30
			This is one version of the hadith.
		
00:11:30 --> 00:11:33
			When you see the black flags coming, then
		
00:11:33 --> 00:11:36
			go to that army and support them, because
		
00:11:36 --> 00:11:39
			within them will be Khalifatullah Al-Mahdi.
		
00:11:40 --> 00:11:43
			And in Ibn Majah, a similar version, but
		
00:11:43 --> 00:11:46
			a longer version, that allegedly hadith goes that
		
00:11:46 --> 00:11:48
			there shall be a civil war in which
		
00:11:48 --> 00:11:50
			three armies will fight over a treasure.
		
00:11:51 --> 00:11:52
			All of them are the sons of a
		
00:11:52 --> 00:11:55
			Khalifa, they're all princes, and then none of
		
00:11:55 --> 00:11:56
			them is going to be successful.
		
00:11:57 --> 00:11:59
			And then a black flag will come with
		
00:11:59 --> 00:12:02
			an army from Khorasan, and they will kill
		
00:12:02 --> 00:12:05
			everybody like nobody else has been killed.
		
00:12:05 --> 00:12:08
			Then when you see them, then go towards
		
00:12:08 --> 00:12:11
			them, even if you have to crawl on
		
00:12:11 --> 00:12:13
			ice and give your allegiance to that army,
		
00:12:13 --> 00:12:17
			because in that army is Khalifatullah Al-Mahdi
		
00:12:17 --> 00:12:18
			and hadith.
		
00:12:18 --> 00:12:21
			Now, this hadith is the famous hadith of
		
00:12:21 --> 00:12:22
			the black flags, right?
		
00:12:22 --> 00:12:25
			And throughout Islamic history, it has always been
		
00:12:25 --> 00:12:27
			invoked that there's going to be an army
		
00:12:27 --> 00:12:29
			of black flags, and that army was going
		
00:12:29 --> 00:12:31
			to be the righteous army, and it will
		
00:12:31 --> 00:12:32
			have the Mahdi within it.
		
00:12:32 --> 00:12:34
			By the way, even a few years ago,
		
00:12:34 --> 00:12:36
			you know, when Afghanistan happened, and you know,
		
00:12:36 --> 00:12:38
			the group came over there, they also have
		
00:12:38 --> 00:12:39
			the black flag.
		
00:12:39 --> 00:12:42
			And Afghanistan is Khorasan, it is the same
		
00:12:42 --> 00:12:42
			land over there.
		
00:12:42 --> 00:12:44
			And so this hadith also became popular over
		
00:12:44 --> 00:12:45
			there.
		
00:12:45 --> 00:12:47
			And now we have it again being resurrected.
		
00:12:47 --> 00:12:50
			But in fact, this hadith, according to many
		
00:12:50 --> 00:12:52
			scholars, and this is my humble interpretation as
		
00:12:52 --> 00:12:54
			well, their opinion as well, this hadith is
		
00:12:54 --> 00:12:55
			actually not authentic at all.
		
00:12:55 --> 00:12:57
			And it has been considered weak by many
		
00:12:57 --> 00:13:01
			scholars, including Imam Ahmed, including in our times,
		
00:13:01 --> 00:13:03
			Dr. Hatem Al-Awni, and the great Syrian
		
00:13:03 --> 00:13:06
			scholar Sheikh Salahuddin Al-Idlibi, and other scholars
		
00:13:06 --> 00:13:08
			have written treatises in which they have made
		
00:13:08 --> 00:13:09
			this hadith weak.
		
00:13:09 --> 00:13:11
			Now, I don't want to get into technicalities,
		
00:13:11 --> 00:13:12
			but understand one thing.
		
00:13:13 --> 00:13:17
			When the Abbasids revolted against the Umayyads, the
		
00:13:17 --> 00:13:19
			Abbasids, when did they revolt?
		
00:13:19 --> 00:13:20
			Which year did they revolt?
		
00:13:20 --> 00:13:21
			Who knows the year in Hijrah?
		
00:13:22 --> 00:13:22
			Quiz, quick quiz.
		
00:13:23 --> 00:13:25
			When did the Abbasids revolt against the Umayyads?
		
00:13:26 --> 00:13:26
			Quick quiz.
		
00:13:29 --> 00:13:30
			Close, very close.
		
00:13:32 --> 00:13:35
			So within the second century, so the middle
		
00:13:35 --> 00:13:39
			part of the second century, meaning from 147
		
00:13:39 --> 00:13:43
			to 151 in this era, this is 100
		
00:13:43 --> 00:13:45
			years before Bukhari, by the way, right?
		
00:13:45 --> 00:13:47
			This is 100 years before Bukhari, 50, 70
		
00:13:47 --> 00:13:49
			years before Imam Ahmed ibn Hanbal.
		
00:13:49 --> 00:13:53
			So the Abbasids revolted against the Umayyads, right?
		
00:13:53 --> 00:13:55
			Around 149 Hijrah was when it really began.
		
00:13:56 --> 00:13:59
			The main person who led the revolts was
		
00:13:59 --> 00:14:00
			from Khurasan.
		
00:14:01 --> 00:14:05
			And his name is Abu Muslim Al-Khurasani.
		
00:14:06 --> 00:14:10
			And the banner that he used was black.
		
00:14:11 --> 00:14:12
			You see where this is heading?
		
00:14:13 --> 00:14:16
			So a lot of scholars have pointed out
		
00:14:16 --> 00:14:21
			that these genres of traditions seem to support
		
00:14:21 --> 00:14:24
			the Abbasid revolt against the Umayyads.
		
00:14:25 --> 00:14:27
			And that's why these versions of the hadith,
		
00:14:28 --> 00:14:29
			none of them are found in Bukhari and
		
00:14:29 --> 00:14:30
			Muslim.
		
00:14:30 --> 00:14:32
			None of them are in the most authentic
		
00:14:32 --> 00:14:34
			books, we find them in the tertiary collections,
		
00:14:34 --> 00:14:36
			and some of them might have slightly weak.
		
00:14:36 --> 00:14:38
			And so later scholars say, Oh, this is
		
00:14:38 --> 00:14:39
			slightly weak, this is slightly with this light,
		
00:14:39 --> 00:14:42
			we put together, it becomes Hassan.
		
00:14:42 --> 00:14:44
			This is the opinion of some of our
		
00:14:44 --> 00:14:46
			scholars, we respect that other scholars say, actually,
		
00:14:46 --> 00:14:49
			not only is every chain quite weak, but
		
00:14:49 --> 00:14:51
			the content of it, it just goes against,
		
00:14:52 --> 00:14:53
			you know, it's feehy nakara.
		
00:14:53 --> 00:14:56
			They say it's reject, because it seems to
		
00:14:56 --> 00:14:59
			very much, you know, coordinate, if you like,
		
00:14:59 --> 00:15:03
			or act as a instigator to the Umayyad
		
00:15:03 --> 00:15:05
			and the Abbasid warfare that took place.
		
00:15:06 --> 00:15:08
			And in fact, that's why Ibn Al-Jawzi
		
00:15:08 --> 00:15:11
			famously considered this hadith to be fabricated.
		
00:15:11 --> 00:15:13
			Ibn Al-Jawzi considered this hadith to be
		
00:15:13 --> 00:15:14
			absolutely fabricated.
		
00:15:14 --> 00:15:15
			And he put it in his famous book,
		
00:15:15 --> 00:15:16
			Al-Mawduat.
		
00:15:16 --> 00:15:21
			And this, this notion of the Abbasids using
		
00:15:21 --> 00:15:23
			this, by the way, it was actually so
		
00:15:23 --> 00:15:26
			common in their time, they were the ones
		
00:15:26 --> 00:15:28
			using this hadith as well, that in fact,
		
00:15:28 --> 00:15:31
			Al-Mansur, who is the real founder of
		
00:15:31 --> 00:15:33
			the Abbasid dynasty, he's the one who founded
		
00:15:33 --> 00:15:36
			the city of Baghdad, Al-Mansur named his
		
00:15:36 --> 00:15:38
			son, Abdullah Al-Mahdi.
		
00:15:39 --> 00:15:42
			He named his son Al-Mahdi, Abdullah, and
		
00:15:42 --> 00:15:44
			his name is, I'm sorry, his name is
		
00:15:44 --> 00:15:45
			Muhammad, and his name is, sorry, his name
		
00:15:45 --> 00:15:47
			is Muhammad, his name was Abdullah, Al-Mansur's
		
00:15:47 --> 00:15:48
			name was Abdullah.
		
00:15:48 --> 00:15:51
			So his son was Al-Mahdi Muhammad Ibn
		
00:15:51 --> 00:15:52
			Abdullah.
		
00:15:53 --> 00:15:55
			And Al-Mahdi became the khalifa after his
		
00:15:55 --> 00:16:00
			father, because the father quite literally wanted this
		
00:16:00 --> 00:16:03
			hadith to apply to his son, quite literally,
		
00:16:03 --> 00:16:06
			he named his son Al-Mahdi.
		
00:16:07 --> 00:16:10
			And he named his son Abdullah, and his
		
00:16:10 --> 00:16:14
			name was, sorry, his name is Muhammad, and
		
00:16:14 --> 00:16:15
			his own name was Abdullah.
		
00:16:15 --> 00:16:18
			So Muhammad Ibn Abdullah, because another hadith says,
		
00:16:18 --> 00:16:20
			the Mahdi will be called after me, the
		
00:16:20 --> 00:16:21
			Mahdi will call after me.
		
00:16:21 --> 00:16:26
			So the khalifa Al-Mansur, quite literally, wanted
		
00:16:26 --> 00:16:28
			to enact a Hollywood script from these hadith.
		
00:16:29 --> 00:16:32
			And he named his own son Al-Mahdi,
		
00:16:32 --> 00:16:34
			because he was hoping that his son would
		
00:16:34 --> 00:16:37
			be the actual Mahdi that Allah sent.
		
00:16:37 --> 00:16:38
			And Al-Mahdi, by the way, is the
		
00:16:38 --> 00:16:39
			father of Harun Rashid.
		
00:16:39 --> 00:16:41
			Harun Rashid is the father, Al-Mahdi is
		
00:16:41 --> 00:16:42
			the father of Harun Rashid.
		
00:16:42 --> 00:16:45
			And if you read Al-Mahdi's biography, I
		
00:16:45 --> 00:16:46
			don't want to say too much, but clearly
		
00:16:46 --> 00:16:48
			he was not the Mahdi, let's leave it
		
00:16:48 --> 00:16:48
			at that, okay?
		
00:16:49 --> 00:16:50
			So this is the reality, by the way,
		
00:16:50 --> 00:16:52
			of politics and siyasa, right?
		
00:16:52 --> 00:16:54
			So in reality, this hadith is very fishy.
		
00:16:55 --> 00:16:56
			It doesn't make any sense.
		
00:16:56 --> 00:16:59
			And every few generations, an army wants to
		
00:16:59 --> 00:17:01
			implement by using black flags.
		
00:17:01 --> 00:17:04
			An army, literally, because the hadith mentions black
		
00:17:04 --> 00:17:06
			flags, they want to imitate it, and they
		
00:17:06 --> 00:17:07
			want to find legitimacy.
		
00:17:08 --> 00:17:09
			And so they use black flags, so much
		
00:17:09 --> 00:17:12
			so that in our times, black flags themselves
		
00:17:12 --> 00:17:12
			have become infamous.
		
00:17:13 --> 00:17:15
			We don't want to use black flags because
		
00:17:15 --> 00:17:16
			of all the chaos caused.
		
00:17:16 --> 00:17:17
			But why was it caused?
		
00:17:17 --> 00:17:20
			Because the first flag of the Abbasids was
		
00:17:20 --> 00:17:21
			a black flag.
		
00:17:21 --> 00:17:24
			They would use that against the Umayyads, and
		
00:17:24 --> 00:17:25
			ever since then, and because of this hadith,
		
00:17:26 --> 00:17:27
			every subsequent generation.
		
00:17:27 --> 00:17:29
			So in the analysis of many scholars of
		
00:17:29 --> 00:17:31
			hadith, including yours truly, I'm a student of
		
00:17:31 --> 00:17:35
			knowledge, but I strongly say this hadith is
		
00:17:35 --> 00:17:35
			not authentic.
		
00:17:36 --> 00:17:38
			It's not in the most authentic narrations, and
		
00:17:38 --> 00:17:40
			every chain is very weak, and the content
		
00:17:40 --> 00:17:41
			does not make any sense at all.
		
00:17:41 --> 00:17:43
			Another hadith we'll mention, and I shall call
		
00:17:43 --> 00:17:45
			it a day, and this one I'm seeing,
		
00:17:45 --> 00:17:48
			literally, I saw at least 10 accounts mentioning
		
00:17:48 --> 00:17:49
			it all over social media.
		
00:17:50 --> 00:17:51
			It is called the famous hadith of the
		
00:17:51 --> 00:17:52
			Sufyani.
		
00:17:52 --> 00:17:53
			The hadith of the Sufyani.
		
00:17:54 --> 00:17:55
			The Sufyani hadith.
		
00:17:55 --> 00:17:57
			And this hadith is not even found in
		
00:17:57 --> 00:17:57
			the Kutub al-Sitta.
		
00:17:58 --> 00:18:00
			It's actually found in the very tertiary books.
		
00:18:00 --> 00:18:02
			As I said, there's 600 plus books of,
		
00:18:02 --> 00:18:03
			you know, original hadith written.
		
00:18:04 --> 00:18:07
			One of the most obscure ones, which is
		
00:18:07 --> 00:18:11
			full of very weak and fabricated narrations about
		
00:18:11 --> 00:18:13
			the Day of Judgment, it is called Kitab
		
00:18:13 --> 00:18:15
			al-Fitn of Nu'aym ibn Hammad.
		
00:18:15 --> 00:18:15
			Kitab al-Fitn.
		
00:18:15 --> 00:18:17
			It's a two-volume book, and it's all
		
00:18:17 --> 00:18:19
			about the signs of the Day of Judgment.
		
00:18:20 --> 00:18:22
			And it is well known to be full
		
00:18:22 --> 00:18:27
			of extremely shady, very apocryphal, very dubious hadith,
		
00:18:27 --> 00:18:29
			which is just too vivid, too much detail.
		
00:18:29 --> 00:18:31
			It's not a source book at all, but
		
00:18:31 --> 00:18:32
			of course it exists.
		
00:18:33 --> 00:18:35
			And this narration of Sufyani is found in
		
00:18:35 --> 00:18:38
			that book, Kitab al-Fitn, is found in
		
00:18:38 --> 00:18:38
			this book.
		
00:18:39 --> 00:18:42
			And it reads as follows, that, the Arabic
		
00:18:42 --> 00:18:46
			is very long, that a man will come
		
00:18:46 --> 00:18:48
			who shall be called a Sufyani from a
		
00:18:48 --> 00:18:49
			Sufyan.
		
00:18:49 --> 00:18:51
			A man will come, he will be called
		
00:18:51 --> 00:18:53
			a Sufyani, and he will come from the
		
00:18:53 --> 00:18:54
			depths of Damascus.
		
00:18:55 --> 00:18:57
			By the way, Ibn al-Jawzi, Ibn al
		
00:18:57 --> 00:19:01
			-Qayyim, Ibn Taymiyyah, other scholars say, anytime a
		
00:19:01 --> 00:19:05
			hadith is very specific about the future, know
		
00:19:05 --> 00:19:06
			that it is fabricated.
		
00:19:06 --> 00:19:09
			One of the signs of fabrication is that
		
00:19:09 --> 00:19:12
			it mentions names and dates and specific occurrences.
		
00:19:13 --> 00:19:14
			Our Prophet ﷺ didn't speak like that.
		
00:19:14 --> 00:19:16
			He spoke in generalities about the signs of
		
00:19:16 --> 00:19:17
			the Day of Judgment.
		
00:19:17 --> 00:19:19
			So now you have, there are hadith that
		
00:19:19 --> 00:19:21
			mention, in the year such and such, this
		
00:19:21 --> 00:19:21
			will happen.
		
00:19:21 --> 00:19:23
			There are hadith that mention right now, from
		
00:19:23 --> 00:19:26
			the land of Damascus, a man by the
		
00:19:26 --> 00:19:27
			name of Sufyan will come out.
		
00:19:27 --> 00:19:31
			It's not something that is normal, inauthentic hadith.
		
00:19:31 --> 00:19:33
			These are signs that this hadith is, you
		
00:19:33 --> 00:19:34
			know, very fishy.
		
00:19:34 --> 00:19:36
			So, the hadith goes on, alleged hadith.
		
00:19:36 --> 00:19:39
			A man will come from Damascus, from the
		
00:19:39 --> 00:19:41
			depths of Damascus, by the name of Sufyan.
		
00:19:41 --> 00:19:44
			The majority of his followers will be from
		
00:19:44 --> 00:19:45
			the tribe of Kalb.
		
00:19:45 --> 00:19:48
			He will kill everybody, to the extent of
		
00:19:48 --> 00:19:51
			ripping open the bellies of women and killing
		
00:19:51 --> 00:19:52
			the unborn children.
		
00:19:52 --> 00:19:54
			Then the tribe of Qais will gather against
		
00:19:54 --> 00:19:56
			him, and he will kill all of them,
		
00:19:57 --> 00:19:59
			leaving no one to be able to prevent
		
00:19:59 --> 00:20:01
			the harm that he is doing.
		
00:20:01 --> 00:20:03
			Then a man will come from my household,
		
00:20:04 --> 00:20:04
			Ahlul Bayt al-Mahdi.
		
00:20:05 --> 00:20:06
			A man will come from my household.
		
00:20:07 --> 00:20:08
			He will rise in the district of Al
		
00:20:08 --> 00:20:12
			-Hara, and the news will reach Al-Sufyani.
		
00:20:12 --> 00:20:14
			He will send an army to confront him,
		
00:20:14 --> 00:20:15
			but they will be defeated.
		
00:20:16 --> 00:20:18
			Sufyani will then march with his own forces.
		
00:20:18 --> 00:20:20
			Then when they reach a desert area by
		
00:20:20 --> 00:20:22
			the name of Al-Bayda, Allah will cause
		
00:20:22 --> 00:20:25
			the earth to swallow them, and none of
		
00:20:25 --> 00:20:28
			the Sufyani army will survive, except a few
		
00:20:28 --> 00:20:31
			who will tell others what happened, end hadith.
		
00:20:31 --> 00:20:34
			Now, this hadith is now being forwarded everywhere,
		
00:20:34 --> 00:20:36
			because I don't want to get too specific
		
00:20:36 --> 00:20:38
			with their interpreting a certain person to be
		
00:20:38 --> 00:20:39
			the Sufyani, another person to be the tribe
		
00:20:39 --> 00:20:41
			of Kalb, another group to be the tribe
		
00:20:41 --> 00:20:42
			of Qais, and everybody.
		
00:20:42 --> 00:20:44
			So they literally read this hadith, they look
		
00:20:44 --> 00:20:46
			at what is happening, and they start assigning
		
00:20:46 --> 00:20:47
			like children playing games.
		
00:20:48 --> 00:20:49
			You play this, you play this, you play
		
00:20:49 --> 00:20:51
			this, and then they pretend this hadith is
		
00:20:51 --> 00:20:52
			applying over here.
		
00:20:52 --> 00:20:55
			This should never be done, even with authentic
		
00:20:55 --> 00:20:57
			traditions, much less weak and fabricated traditions.
		
00:20:58 --> 00:21:00
			This should never be done, even with authentic
		
00:21:00 --> 00:21:01
			traditions.
		
00:21:01 --> 00:21:05
			Our scholars unanimously say, never take something that
		
00:21:05 --> 00:21:08
			you find, even an authentic hadith, and presume
		
00:21:08 --> 00:21:11
			that an incident in your generation is exactly
		
00:21:11 --> 00:21:13
			what the process I'm referred to.
		
00:21:13 --> 00:21:14
			How do you know?
		
00:21:14 --> 00:21:15
			Could be another generation.
		
00:21:15 --> 00:21:18
			You may interpret, you may say maybe, but
		
00:21:18 --> 00:21:22
			never categorically link, because history has shown every
		
00:21:22 --> 00:21:26
			few generations, something happens, and great scholars link
		
00:21:26 --> 00:21:28
			an authentic hadith with what happens.
		
00:21:28 --> 00:21:29
			Turns out they were wrong.
		
00:21:29 --> 00:21:32
			In fact, even the Sahaba, they thought that
		
00:21:32 --> 00:21:33
			the Dajjal was amongst them, and the next
		
00:21:33 --> 00:21:35
			Tabi'un, they thought another person Dajjal, and
		
00:21:35 --> 00:21:36
			the next person.
		
00:21:36 --> 00:21:39
			Every few generations, somebody comes and says, oh,
		
00:21:39 --> 00:21:40
			this Dajjal, Dajjal, Dajjal.
		
00:21:40 --> 00:21:42
			Well, Alhamdulillah, he has not yet come, and
		
00:21:42 --> 00:21:44
			may we never live to see him.
		
00:21:44 --> 00:21:46
			May we not ever see, you know, that
		
00:21:46 --> 00:21:46
			time that comes.
		
00:21:46 --> 00:21:50
			So never, ever apply even an authentic hadith
		
00:21:50 --> 00:21:53
			to current events, how much more so when
		
00:21:53 --> 00:21:54
			it is weak and fabricated.
		
00:21:54 --> 00:21:57
			So this hadith talks about a figure known
		
00:21:57 --> 00:21:57
			as Sufyani.
		
00:21:58 --> 00:21:59
			What does Sufyani refer to?
		
00:22:00 --> 00:22:03
			From the descendants of Sufyan, Abu Sufyan.
		
00:22:03 --> 00:22:05
			And right then and there, you realize something
		
00:22:05 --> 00:22:07
			is fishy here, right?
		
00:22:07 --> 00:22:10
			Because the Umayyads were despised by many groups
		
00:22:10 --> 00:22:12
			of people, especially those who supported the Al
		
00:22:12 --> 00:22:12
			-Bayt.
		
00:22:13 --> 00:22:15
			And so the notion is, not that I'm
		
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			defending the Umayyads or criticizing, I'm just being
		
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			factual right now.
		
00:22:18 --> 00:22:19
			The Umayyads have a lot of good and
		
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			they have a lot of bad as well.
		
00:22:21 --> 00:22:22
			Just look at what they've done.
		
00:22:22 --> 00:22:24
			A lot of good and a lot of
		
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			bad.
		
00:22:24 --> 00:22:25
			This is the reality, right?
		
00:22:25 --> 00:22:26
			So I'm not defending or criticizing.
		
00:22:26 --> 00:22:30
			I'm telling you factually, the Al-Bayt, the
		
00:22:30 --> 00:22:31
			supporters of the Al-Bayt, the Shia to
		
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			Al-Bayt, they obviously did not like the
		
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			Umayyads at all for many legitimate reasons.
		
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			And so to say that there will be
		
00:22:39 --> 00:22:42
			a civil war between a Sufyani and between
		
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			an Al-Bayt, automatically this is the reality
		
00:22:46 --> 00:22:48
			of what was happening for the first hundred
		
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			years of the Umayyad rule.
		
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			Multiple civil wars between Husayn and the Umayyads,
		
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			and between Zayd and the Umayyads, and between
		
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			so many times between so many of the
		
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			Al-Bayt and between the Umayyads.
		
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			And then the Abbasids, I'll teach you a
		
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			double-crossed.
		
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			They're politicians in the end of the day.
		
00:23:12 --> 00:23:14
			The Abbasids allied with the Shia to Al
		
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			-Bayt.
		
00:23:15 --> 00:23:17
			The Abbasids said, we're on your side.
		
00:23:17 --> 00:23:19
			The Abbasids formed an alliance, Shia to Al
		
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			-Bayt.
		
00:23:20 --> 00:23:22
			And then they revolted against the Umayyads as
		
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			soon as they got to power.
		
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			First thing they did, massacred all of the
		
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			Umayyads.
		
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			Literally, they invited them to a peace treaty.
		
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			They invited them to a banquet, literally.
		
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			This is one of the most infamous episodes
		
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			of Islamic history.
		
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			They promised them safety and security, and then
		
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			they shut the doors, and they massacred down
		
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			to every last child.
		
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			And then they massacred Abu Muslim Al-Khurasani,
		
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			their own general.
		
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			Their own leader they killed him, because he
		
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			was getting too powerful, too popular.
		
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			And then they backstabbed the Shia to Al
		
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			-Bayt, whom they said that they would ally
		
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			with.
		
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			And they cut them off, imprisoned their Imams,
		
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			so on and so forth.
		
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			This is politics.
		
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			I'm not defending.
		
00:23:59 --> 00:24:00
			I'm just telling you what happened.
		
00:24:00 --> 00:24:01
			This is politics, right?
		
00:24:01 --> 00:24:04
			So you can imagine in this, there were
		
00:24:04 --> 00:24:07
			many battles that took place between the Sufyanids,
		
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			i.e. the Umayyads, and between the Al
		
00:24:10 --> 00:24:11
			-Bayt.
		
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			So to have a hadith that says, there
		
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			shall be a civil war between the Sufyanids,
		
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			and he's gonna kill people in the worst
		
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			manner, and then a Mahdi figure will come.
		
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			I mean, you automatically see it's just, it
		
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			doesn't make any sense.
		
00:24:23 --> 00:24:25
			And like I said, hardly any scholar consider
		
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			this to be an authentic hadith.
		
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			So please don't forward the Sufyani hadith.
		
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			It is definitely not an authentic hadith.
		
00:24:32 --> 00:24:33
			One final point that I want to mention
		
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			here.
		
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			A lot of people have asked me for
		
00:24:35 --> 00:24:38
			my opinions about the reality of what is
		
00:24:38 --> 00:24:40
			happening right now in Bilad al-Sham.
		
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			Listen, brothers and sisters, I love to talk
		
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			about classical stuff.
		
00:24:43 --> 00:24:45
			I love Islamic history.
		
00:24:45 --> 00:24:46
			I love Aqeedah.
		
00:24:46 --> 00:24:47
			I love Seerah.
		
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			I try my best to not get involved
		
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			in political analysis, because I firmly believe it's
		
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			not the job of scholars to do so.
		
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			And when we do so, detailed political analysis
		
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			of current events, I think our mistakes probably
		
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			are more than what was correct.
		
00:25:03 --> 00:25:04
			And this is something I'm not saying.
		
00:25:04 --> 00:25:07
			Ibn Khaldun very famously remarked this.
		
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			Ibn Khaldun, go read his muqaddimah.
		
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			He has a chapter.
		
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			Go check this out.
		
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			Chapter number 42.
		
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			The chapter heading is called, the majority of
		
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			ulama are the furthest people from politics.
		
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			This is the chapter heading.
		
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			Ulama ab'adun nasi literally has this.
		
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			He is making a remark here.
		
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			The least qualified people to run political affairs.
		
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			And I'm speaking as somebody who is inshallah
		
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			part of the scholarly tradition.
		
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			I've studied in that tradition.
		
00:25:36 --> 00:25:37
			I love that tradition.
		
00:25:37 --> 00:25:41
			And yet I warn ulama from getting involved
		
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			in politics.
		
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			I warn this, and I try my best
		
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			to implement it myself.
		
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			Why?
		
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			Ibn Khaldun remarks.
		
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			And by the way, just for the advanced
		
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			people in the audience here, subhanAllah.
		
00:25:52 --> 00:25:54
			What did Plato say about the ideal ruler?
		
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			Who knows?
		
00:25:56 --> 00:25:58
			Plato of Latun.
		
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			Plato said the ideal ruler is who?
		
00:26:01 --> 00:26:05
			The philosopher, the philosopher, the aqlani, the rajul
		
00:26:05 --> 00:26:05
			of aql.
		
00:26:06 --> 00:26:10
			Plato in his theoretical mind said, the intellectual
		
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			person should be the leader.
		
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			Ibn Khaldun is the exact opposite.
		
00:26:16 --> 00:26:18
			Ibn Khaldun is like, you should never put
		
00:26:18 --> 00:26:22
			the intellectuals and the philosopher, philosophical class and
		
00:26:22 --> 00:26:23
			the ulama as leaders.
		
00:26:23 --> 00:26:25
			And he says it in a polite way,
		
00:26:25 --> 00:26:26
			but I will reinterpret.
		
00:26:26 --> 00:26:27
			He says it very politely.
		
00:26:27 --> 00:26:30
			He says that is because the ulama, they
		
00:26:30 --> 00:26:34
			speak in generalities, and they speak in idealistic
		
00:26:34 --> 00:26:36
			language, and they speak in, I'm going to
		
00:26:36 --> 00:26:38
			say, he didn't say, utopic visions and dreams,
		
00:26:39 --> 00:26:39
			right?
		
00:26:39 --> 00:26:42
			And they don't actually get involved down to
		
00:26:42 --> 00:26:43
			the nitty gritty of real.
		
00:26:44 --> 00:26:47
			So let ulama preach utopic ideals.
		
00:26:47 --> 00:26:49
			We want to lift people up to those
		
00:26:49 --> 00:26:49
			ideals.
		
00:26:50 --> 00:26:52
			When ulama try to apply those ideals to
		
00:26:52 --> 00:26:55
			the reality, they mess up big time.
		
00:26:55 --> 00:26:57
			And we see this anytime a group of
		
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			clerics think they will run the country.
		
00:26:59 --> 00:27:04
			Look, and I say this with love and
		
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			respect.
		
00:27:05 --> 00:27:07
			I know my critics go berserk over this,
		
00:27:07 --> 00:27:08
			but I can't change facts.
		
00:27:08 --> 00:27:11
			Go look around you, look around you, wherever
		
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			modern scholarship has taken over a country, look
		
00:27:14 --> 00:27:15
			at what it has done.
		
00:27:15 --> 00:27:18
			The very people start to Astaghfirullah, hate Islam,
		
00:27:18 --> 00:27:20
			because scholars don't understand.
		
00:27:21 --> 00:27:23
			People are not qualified to be all the
		
00:27:23 --> 00:27:24
			way up there.
		
00:27:24 --> 00:27:25
			You have to start at the bottom.
		
00:27:26 --> 00:27:27
			And that's why Ibn Khaldun points this out,
		
00:27:28 --> 00:27:30
			that look, scholars are great for khutbas and
		
00:27:30 --> 00:27:30
			durus.
		
00:27:30 --> 00:27:33
			Scholars are great to inspire, but scholars are
		
00:27:33 --> 00:27:36
			not qualified to actually rule over.
		
00:27:36 --> 00:27:39
			And that's why, look at Islamic history, only
		
00:27:39 --> 00:27:41
			in the time of Khulafa Ar-Rashidun.
		
00:27:41 --> 00:27:41
			That's it.
		
00:27:42 --> 00:27:43
			That's why they're Khulafa Ar-Rashidun.
		
00:27:43 --> 00:27:44
			That's it.
		
00:27:44 --> 00:27:46
			And even they could not, their people could
		
00:27:46 --> 00:27:47
			not live up to their standards.
		
00:27:48 --> 00:27:49
			That's why what happened happened.
		
00:27:49 --> 00:27:51
			Even in the time of Ali radiyallahu anhu,
		
00:27:51 --> 00:27:53
			and he was who he was, the people
		
00:27:53 --> 00:27:54
			could not live up to that.
		
00:27:54 --> 00:27:57
			This is the reality, the disconnect between theory
		
00:27:57 --> 00:27:58
			and reality.
		
00:27:58 --> 00:28:00
			We see this, and with utmost respect, look
		
00:28:00 --> 00:28:01
			at the Arab Spring.
		
00:28:01 --> 00:28:03
			I don't want to get too blunt here,
		
00:28:03 --> 00:28:06
			but everybody, look at your own countries, the
		
00:28:06 --> 00:28:09
			good people who went into politics, where are
		
00:28:09 --> 00:28:09
			they now?
		
00:28:10 --> 00:28:10
			Where are they?
		
00:28:10 --> 00:28:12
			I'm not being too explicit, but you know
		
00:28:12 --> 00:28:12
			where I'm from.
		
00:28:13 --> 00:28:14
			Look at what happened back there.
		
00:28:14 --> 00:28:15
			And look at Egyptians.
		
00:28:15 --> 00:28:16
			Look at others as well.
		
00:28:17 --> 00:28:19
			So my humble advice as a student of
		
00:28:19 --> 00:28:22
			history to my brothers in Syria, and I
		
00:28:22 --> 00:28:23
			know it's not going to reach them, but
		
00:28:23 --> 00:28:24
			it's generic advice.
		
00:28:24 --> 00:28:27
			Learn from the mistakes of the last 20
		
00:28:27 --> 00:28:29
			years, rather the last 1,400 years.
		
00:28:30 --> 00:28:31
			Learn from history.
		
00:28:31 --> 00:28:32
			Learn from history.
		
00:28:33 --> 00:28:36
			Don't expect society to become ideal overnight.
		
00:28:37 --> 00:28:40
			You have to give freedoms to everybody.
		
00:28:40 --> 00:28:42
			We want religious folks to be religious.
		
00:28:43 --> 00:28:45
			We want religious folks to be able to
		
00:28:45 --> 00:28:46
			preach and teach.
		
00:28:46 --> 00:28:48
			But in order for them to preach and
		
00:28:48 --> 00:28:51
			teach, you cannot enforce a harsh version on
		
00:28:51 --> 00:28:51
			other people.
		
00:28:52 --> 00:28:56
			And therefore, levels of freedom for everybody is
		
00:28:56 --> 00:28:58
			actually the lesser of two evils.
		
00:28:58 --> 00:29:01
			And that's why in America and in western
		
00:29:01 --> 00:29:03
			lands, we can flourish the way we can
		
00:29:03 --> 00:29:03
			flourish.
		
00:29:03 --> 00:29:06
			This is the reality, the awkward reality that
		
00:29:06 --> 00:29:09
			most people of a theoretical ilmi nature don't
		
00:29:09 --> 00:29:10
			understand.
		
00:29:10 --> 00:29:11
			Learn from history.
		
00:29:11 --> 00:29:14
			Understand when you let others live, they will
		
00:29:14 --> 00:29:14
			let you live.
		
00:29:14 --> 00:29:16
			When you let others breathe, they will let
		
00:29:16 --> 00:29:17
			you breathe as well.
		
00:29:17 --> 00:29:20
			But when you try to enforce one very
		
00:29:20 --> 00:29:22
			narrow version, whatever it might be, whether it's
		
00:29:22 --> 00:29:25
			Baathism, whether it's harsh secularism, whether it is
		
00:29:25 --> 00:29:27
			your version of Islamic law and the people
		
00:29:27 --> 00:29:30
			don't want it, well then what happens happens.
		
00:29:30 --> 00:29:31
			So learn from history.
		
00:29:31 --> 00:29:34
			My sincere advice to them is that the
		
00:29:34 --> 00:29:37
			goal we want religiosity to be something that
		
00:29:37 --> 00:29:38
			is cherished.
		
00:29:38 --> 00:29:40
			We want preachers and ulama to have the
		
00:29:40 --> 00:29:43
			freedoms to preach and not be criminalized.
		
00:29:43 --> 00:29:45
			And perhaps the only way to do that
		
00:29:45 --> 00:29:47
			is to allow people a level of freedom
		
00:29:47 --> 00:29:49
			that everybody can inshallah accommodate.
		
00:29:50 --> 00:29:51
			We make dua for our brothers and sisters
		
00:29:51 --> 00:29:52
			in Syria.
		
00:29:52 --> 00:29:54
			We make dua that Allah SWT blesses them.
		
00:29:54 --> 00:29:56
			We make dua that Allah SWT provides safety
		
00:29:56 --> 00:29:58
			and comfort for all of the people and
		
00:29:58 --> 00:29:59
			allows them to be a role model for
		
00:29:59 --> 00:30:01
			other Muslim nations around the world.
		
00:30:01 --> 00:30:02
			Inshallah we'll continue next week.
		
00:30:40 --> 00:30:44
			Al Fatiha.