Yasir Qadhi – Towards an Ecumenical Conception of Salafiyyah

			is not your typical spiritualities It's a topic that deals with some water issues in a contemporary
context, deal with modern science is a bit of a sensitive topic, and over the weekend is by
highlighting, in my opinion, six eras of Islamic history when it comes to intellectual thoughts.
Six, if you like that box six timeframes, each one of which was indicated by certain trends, not
every time you divided history into trends, there's always problems, exception to the rule. But it's
safe to say that certain things happen we have a we have electricity or the steam engineer, or we
have the global era of internet, you can say there are certain trends that are common in every
		

			single era. And if you look at our 14 centuries of Islamic history, this is one categorization
scheme and others are to give their categorization schemes. The first of the six epochs was the
Progressive Era. And of course, this is the golden era, this was the era where the Prophet was
alive. As long as those who love some of us is alive, you cannot have any difference of opinion, you
cannot have any two opinions about the same issue, you will take it back to him, he will tell you
exactly what needs to be done. In other words, there is an ultimate point of reference. And that is
the property of optimism.
		

			And therefore all mantras, theological, political, social, every interpretation of the Koran,
everything that the process of says becomes the word of law. So there were two groups in his time of
nature that now exist, there couldn't be you either believed in him, or you pretended to believe in
like the hypocrites or you didn't believe in. And that was really the only groups that were there,
you either believe, or you pretend to believe that Allah knows you're protecting other people.
		

			Or you did not believe that the second iraq team and I have called this a year of organic
flourishing. The second year is really when all of the seeds are laid for differences of opinion is
the year of organic flourishing, what is organic flourishing differences occurred. And these
differences were not demarcated in lines, this is so and so that is so and so rather, there was a
fluidity, rather there was a continuum is organic is flourishing. And we find differences of opinion
and every area, the earliest difference of opinion that ever occurred in Islam was of a political
nature, who's going to take charge after the death of the process of the unsought and then a bit of
		

			attention? Who's going to make decisions? What if we disagree with political decisions, they'll have
a disagreement amongst themselves with political decision, those who haven't even went to war with
one another over political decisions. They fought each other over political decisions. And those
decisions are tolerated as being within the spectrum of Islam. Neither group considered the other to
be undecided. They said, this is a wrong opinion, politically, but they didn't say this is basically
not to correct for not a good Muslim. Also, early differences occurred over the role of the
caliphate, who should be the Taliban, what is the role of the caliphate, and this was the early
		

			issues, and that really, is that the wishes of
		

			the cabinet is a religious figure appointed by Allah directly is not just a challenge. It is, in
fact, an email with a capital I he has a role he has a god given mandate, and whatever he says it is
that simple luck of speaking to mankind, basically very similar to the Catholic Pope, that the pope
is infallible in all that. He says, similarly, we had this notion earlier, that the island banks are
basically chosen by a lot to be leaders and they have certain privileges. And of course, mainstream
ours was a Sunni Islam disagree, and they said, politics is something a lot has been basically
relegated to choose boom, and to run the affairs. This is something that is not sanctioned directly
		

			by Allah subhanho wa Taala. And these differences, again, existed and it's the second year of
theological differences also began in the second year in the year we're getting flourishing.
theological differences were dimension centers. And perhaps the earliest theological difference was,
what does it mean to be able to slip? If you disobey a law or you're not so hot, a child said, If
you drink, you're not, if you lie, if you cheat, if you steal, you're not Muslim, whereas mainstream
Sunday said, No, these are sins and allies forgiving, you're not disqualified from Islam. You're
simply a Muslim was committed to sin. And the only thing that keeps you out of Islam is basically
		

			major ship or major over so this was a theological debate. Also, we had the issue of very early on
in the title of the Sahaba. The first idea was to look it up the very first person even though as
the old man is doing wrong
		

			And somebody comes up to me. And he says, Oh, you know, we have a group that denies other and says
that things are spontaneous.
		

			Things are spontaneous, that Allah doesn't know is going to happen. So they do not order they deny
predestination. This is an old man, 78 years old. So he's still alive. And he sees the First
Division. So he says, Go tell them that the Profit System has nothing to do with it. I you're not.
		

			Because you've denied. This group eventually became the president much later on. In the third year,
we also have differences in understanding the nature of God, the nature of the data. And by the way,
these differences began when Muslims first interact with Christians. Christianity at this time was
undergoing its own development. And there was a huge controversy in early Christianity over the
nature of Jesus Christ, and the relationship of Jesus Christ with God and the relationship of the
word. You know, the first sentence of the Bible, In the beginning was the Word and the Word was with
God, and the Word was God.
		

			And the Christians of this era, were contemplating were debating what is this word? What is this
speech? How is Jesus linked with this speech, and this was translated into Islamic peoples by
talking about the nature of anatomy, what is the law is, the law created and created. This was a
classical controversy. This eventually led to the biggest controversy that eclipsed all others for
700 years. And it still existence is not, and that is the nature of the attributes of God. This is
to be very blunt, and frankly, important controversy. Christians were having it, we were not having
it. The other controversy was coming from within us the amount of controversy was coming from within
		

			us. As for the controversy over a lot of names and attributes. This was an important Christian
controversy that then became central to Islamic theology, Islamic theology developed his own notion,
some groups denied other groups interpreted, other groups affirmed other groups affirmed in a very
literal manner, an entire spectrum came about, again, this is the era of organic ecology. We also
this year Islamic law, organic flourishing, all of the major humans are living in this time, and
more than the four that were, in fact, hundreds of 1000s of great scholars, each one of which had
their own legal opinions. And it was understood that these legal opinions were not going to make
		

			somebody a bad Muslim, it's okay to have differences in Islamic law. In this era of organic origin.
We also have the beginnings or the seeds of variant practices of Islam, especially when it comes to
Zoom's asceticism, how much you would be detached from this world. And this eventually became for
some of the earliest Zohan, the earliest photo. Selfies basically existed in this time. And they
lived a very different lifestyle, a very ascetic lifestyle, they started developing a theology as
well. But again, this is the era of organic flourishing. So you could be a Sufi with tendencies to
the Godfather, you could be somebody on this matter, and we proceed. So there's an organic
		

			flourishing is not demarcated into clear cut groups. There's a fluidity, there's a continuum, this
leaf, and what is this, this is basically the first the second, and really, the third is a century
of organic flourishing in the next era. And I call this era of crystallization begins from the late
third, early fourth, and last for around two centuries. This is the era where really everything
crystallizes and becomes demarcated. This is the Sufi machinery. This is kind of the embodiment of
it, all of the law is quoted by the performance of you have different trends, the decree, the decree
of divorce, decree, all of these screens, you have different grades and different sects being formed
		

			in the era of crystallization. Before this, the genesis of the * existed, the thought existed, but
it was much more fluid, you could have a mixture of a person, and then the year of civilization was
when really everything became clear cut, and the major founders really of these movements lived and
died. And they wrote their words, this is the era of crystallization. The next year is the year of
development. And we can say this is from the late to really end of the 17th century, the year of
development in this era of development. All of these movements basically develop their theology,
their books of law, if you look at the classical Islamic law, they go back to this Europe, if you
		

			look at the classical books of theology, the
		

			the athanasian Creed, they're all writing their books. 400 500 600 This is the era really Oh,
basically, crystallization they're solidifying themselves and that kind of a tradition are also
called the entity tradition, also called the ethnic heavy tradition. This tradition clearly has his
luminaries throughout this era, culminating really with the final great luminary, and that is
entertaining and that's the end of the development phase. We haven't increased as well.
		

			Have you have an Azure AD consult your mother Jamie, you have a sandy, you have other scholars out
there and finally an annuity then you get the combination. That is awesome. You know, fuzzy logic
really signifies the end really of the development and the change of thought. And this year has
really
		

			solidified. These are the seven hundreds of 600 majors only because they solidify, and you have
genetically, supers and then you have any other types of Sufism. You have the intoxicating Sufism
and the silver, Sufism, all of this basically comes in this hero. This is the next eRA Commons. And
that is an era of ossification, and I call this or I call this fear of ossification, and this is
from the eighth to the 12th centuries. And this is also called a pre modern era. And the fact of the
matter is being very generic, but there's not much developments taking place is stagnant. It's
ossified, whatever existed, prevents India is exactly what the tradition continued. Whatever Rossi
		

			finished up with the Chinese continued our whatever a theology was developed, it basically continues
now with very little originality, it simply passing that heritage down, then we come to the file
arrow. And again, I'm being very simplistic here what can be said much has been written about this,
or these arrows that come to the final Europe and that is modernity from the western sense of the
word crashing into a super imposing itself on to Islam. modernity is a Western construct. modernity
is something to do with European civilization and modernity developed independent basically of the
stock when modernity crashed with Islam. When modernity super imposes upon itself. This really
		

			begins the modern era of our thoughts to the final platform or the sixth Europe, and that is
modernity in Islam, as one can embody or signify this
		

			spectacular incidence of our modernity, and that is Napoleon Bonaparte, and his invasion of Egypt.
Napoleon Bonaparte was decided to
		

			invade Egypt. And when he invades Egypt, he is coming with a Western army with cannons with
mercenary reinforcement is coming with guns. And quite literally, the people he's fighting are the
mon loops, quite literally with skin sores. Yes, there were a few guns here. And there was a man who
did not really have a convention, they didn't have tenants that were basically organized the way the
bowling party was organized. And we're lucky I think this is a snapshot of the reality of the oma on
the one hand, you have the audience. On the other hand, you have the mom groups, and the groups go
back 700 years, and they're still around struggling. This was the end of the mongoose. napolean
		

			eliminated the bundles. Can you imagine, on the one side, you have the French version of the French
artillery, the French military, and they're invading Muslim lands, the beginning of colonialism. And
they have all the weaponry of 18th century France. And on the other hand, you have people on horses
with skin tars trying to defend their land. And obviously, that did not work. Eventually, of course,
that's a different tangent. But really, this embodies modernity. And I have given an entire lecture
that I encourage you to listen to the rise and fall of the overthrow the history of the printing
press that the printing press was basically shut off from the Obama the Obama did not once the
		

			printing press to visit as intended to be an invention of the tractor, we're not going to take from
the top of anything but the top of the dozen, we will reject it. So for 350 years, when, when Isaac
Newton, when Galileo, when others of this nature are printing and publishing their books and ideas
are being disseminated across Europe, most of them still are handwriting until they are printing
presses in Hawaii, in in so many faraway lands before the first printing press began in Egypt. This
is beginning to close mindsets of the rest of the world. Now the point being in this modern era,
when quote unquote, modernity was thrust onto the Muslim world This sparked this was the catalyst
		

			you had to do something you couldn't just sit there and let status quo remain there had to be
original thought. And so what happened 1850 onwards took a while, 78 years as 70 It took a while,
eventually the Muslim woman really had to react intellectually. And this really sparks to the end of
most movements that we in 2014 are currently familiar with. Right? We have we have for example, the
energy movement, the salary of the candidate, necessary revival, and this was really the one
movement that had the least to do with foreigners because Sunday we have a lot of protected Mecca
and Medina for really being invaded directly by the western lines by and large, it was isolated and
		

			this is the wisdom from a lot so then this the revival, the modern, Wahhabi was set as the that was
the like, and I don't like using it or why it is an academic term as an academic I'm using it
otherwise the term is draw your trend. I don't like it. So the next the doctor well what is an
example of
		

			Basically one more that what but this is not connected with modernity, it was really an internal
revival. But some examples of revivals that are, that are affected by Europe and the European
civilization is, I think the quintessential example most of us in this country have to deal with the
school. The school is a direct result of the failure of those limbs, to end the political mutiny and
the uprising against the British in 1837. The Muslims, along with some Hindus, they tried to rebel
against the British mutiny, and there was a severe massacre, there was a backlash. And in fact, the
global emperor was, in fact, charged with treason, and he was then exiled to the fallen, united,
		

			miserable, that's a default, and the moral Caliphate was abolished.
		

			And it was abolished. And Her Majesty Queen Victoria basically took India for herself, and she
became the emperor of India, and they became the Indian Raj. So this resulted in a defeatist type of
mentality that callbacks resulted in a number of members being the most predominant example is that
to be the one that is that the reason why this is happening, is because we are not good enough. So
what must we do, we must study the text, memorize the Quran become Muslim, and then from this is
also we need to send people into their villages, make them pray, make them practice. So this was a
great movement for science. But what needs to contextualize it, to understand where it came from?
		

			What were the causes of the rise of the urban desert, and from the earth is a branch of busy
religion, and culture of encountering to deal with the baby moving again, all of this one needs to
contextualize because for every action, there's an equal and opposite reaction when they want the
same preaching the type of Islam that was not popular in some circles. So then the lives also began
with their preaching, and another trend began in Egypt. And that is really the triad of
		

			resuming obedience here, because this is an advanced topic. But if you can take those look these
people up. And this was basically the first time in the Arab world where people wanted to synthesize
European modernity with Islamic thought, What is unique about the body after the middle there, one
is, by and large, were isolations that wanted to cut themselves off from the British, and the
original one, the founders considered impermissible, by and large, to have anything to do with the
British don't learn their language, don't learn their sciences, you know, dress in the upper, you
know, put your culture of 1817 they will button which is why they still dressed in that manner that
		

			they think this is the more dishonored, you're not going to wear the clothes of the British, you're
not going to dress like your British, you're not going to speak the language of the British. So the
by and large attitude was these people are bad, they ruined our country and land. Why should we
follow their ways? Of course, by the way, there was a counter reaction to this. And that is saying
that McConnell, and I think the university went the exact opposite extreme. And he said, the reason
why the Muslims have failed is not because we didn't read the text and whatnot, is because we didn't
know technology. We didn't develop the British language and the British culture and the British
		

			Heart. So what should we do, we should study the hearts of the British, the size of the British, the
language of the British, so he founded a liberal University point being again, you have these things
on the spectrum happening in India and Egypt, you also have the same type of spectrum. But
		

			beyond it, all of our movements taking place was you mentioned the need to bond ism and behind them,
and eventually they the foundation for Khomeini's political shears. And by and large shears, it was
a very quiet movement for the last 400 years in that they didn't really get involved in politics
just wanted to live their life because she isn't by its nature is a way to do it. And because you're
waiting for the Holy Spirit to come, there's nothing you can do. And what he did was he
revolutionized cheers in his own way. And this is a factual statement is neither a phrase nor a
disparage is simply a factual statement. So don't read into my statement when he changed the course
		

			of Shiism, by politicizing it by talking about before the magic comes, we have the concept of
		

			needing to take charge before the nothing comes. Even if there's no money, we need to do something.
And that's really what brought about this idea of Republic of the art. This is also a product of
modernity
		

			is a product of modernity. So what is all right, well, now we get to the body of the demo strength
and probably we get to the term selfie. So
		

			they're trying to synthesize from their perspective. They're trying to synthesize
		

			a body and out you are talking about the and this notion that we still talk about, by the way to
this day. We are so proud to mention that Europe's advances are due to Islamic causes. We invented
the astrolabe. We in Europe, the books of
		

			Aristotle and Plato. We were the ones who translated the Greek text we carry the heritage of the
ancients. We did we did we did Where did this notion come from? Who was the first to verbalize it.
This is really a little bit of a
		

			tricky this and by the way, everyone
		

			In this wherever we realize whether or not you are taking the spot from a body and outdoing the
noodle, they're the ones who began. And frankly, I'll be very blunt here. There's an element of
defeatism here, like your success is due to us. Right? There's an element of trying to impress the
other, like, all of you are great because of us. Right? I'm not saying that's wrong, much of what
you're saying is right. But look at the others remotely say, right fact of the matter is they took
our sciences and went to the moon quite literally with it, right. And we didn't do that. So we have
to also, you know, be frankly, to survive. But this notion of trying to synthesize modernity, with
		

			Islam, trying to say that modernity is, in fact, Islamic is what our main premise was, right? What
Europe is on is what we should have been on. Ideal Islam is Europe, as he said in his famous
statement that when he came back from France, he said that I visited the land, I saw Islam, but
roselands this is France, and I came back to Egypt, they were Muslims.
		

			Right. And that's basically the map to summarize, in one sentence, and from after the students
received little energy, because I was, again, an interesting figure died. 1935. So very recently,
literally yesterday, right? There are people who were born, you know, maybe even in this audience,
you know, you know, before 1935, right, the 1935 is our century less than 100 years ago. And so I'm
delighted 1935 and I'll do was really the first person to really invent
		

			this new term called Semitism. And racism was basically a reaction to what he considered to be the
ossification of other universities. He criticized the attitude of the Buddha for simply ignoring the
political problems of the British for ignoring these major Issues and Controversies. And still
teaching classical textbooks have actually created a short period that he wanted a revival. He
wanted to go back to the organic synthesis phase, which was the actual base of the setup, right?
Actually, the first 300 years of the stock didn't just do the job for one time, it was an organic
flourishing of many theologies and trends. So I said, let us respond to my dirty tea by going back
		

			to the books and reinventing the wheel by being center beam meaning thinking outside of the box,
jumping the ossification phase, going back to when there were no muda. There were no no demarcated
theological schools, let's think things afresh. So, self ism, has nothing to do really, with what
modern societies hold themselves to think about this point
		

			of the term is the same, but what I meant by Salafism is nothing that was modern. Yeah, there's a
little bit of overlap just a little bit. What is that little bit that I've developed as Sufism was
superstitious. So he was anti suit. And he had arguments for this element. Therefore, he had to
simply continue, but he was very moderate, and liberal, they are very productive. And he was very
liberal in theology. He wasn't a hardcore preaching. The names and attributes wanna, yeah, you
sympathize with that, but it wasn't his main message. And so Abdo was really the first people to
begin the strength center visit. Ironically, after this movement really eventually became what we
		

			now call modernist.
		

			Movement is still around, there are still people it's very small, as a movement that
		

			directly tastes nutrition. But there are elements of our own as a progressive Muslims, that yes,
their initial Genesis goes back to a body and
		

			these progressive Muslims are more open to reinterpret the Koran and completely normal ways
completely unprecedented. They might not, quote, outdoor body or love, really, this is the genesis
of this group of modernity. What do you find groups that are justifying same * marriages through
the Quran? This is normal in Islamic history. Never in Islamic history. Did anybody say the Koran
preaches this type of toleration? Never, this is completely new, really, the genesis of this was
back to avani. And others of this nature even though they didn't obviously do this, right. But we
can say we trace it back to that era now.
		

			of the died in 1935. He was publishing perhaps the first International Journal of Islam, and that is
Magellan monopol. The lighthouse. This was the first Journal of its kind, because remember, the
printing press is a recent addition to the oma Remember, the printing press goes back to the 1850s
or so. So it's very recent, you cannot have an international journal, whereas Europe has hundreds of
journals in the 1700s you have the Journal of this Asiatic study here in England right? And I myself
will host a deal I looked up an article 17 or 1802. An article printed in the bulletin of
		

			Red Flag representing about wahabism is calling I was looking at about that 1802. And they're
talking about a lot of improvements on bench, right? There's a journal, the SEC around the world. We
didn't have any journal. We didn't have anything like that because we have shut off the printing
press. Eventually when it comes, it takes a while. I will give you the cons. The first one is
journal. So this journal is being sent across the globe, to all the way to Malaysia to Timbuktu to
Middle East to India, we have copies of these journals around the world for the first time and he's
spreading his idea. We need a need. That's what his name is teacher was as deep as he is renovation
		

			is rethinking, and he said this is a typo seldovia basically, a Salafism term, as we said, was to
basically go back to the organic phase of Islam.
		

			In the late 1930s, a young scholar of Albanian heritage, whose father had run away from the
communists, and therefore has fled from a communist and soft refuge in the autumn in Damascus. And
this young budding, self taught scholar would study books and reading and whatnot. His name is
Mohammed Nasser al Abadi, and how you read this agenda as an adult, and he took this term selfie,
and he fell in love with it just turned 70. He loves this firm. And he adopted it for his own
movement, which was a movement that mentioned purified from the authentication, he wanted to go back
to the original gift and that is nonverbal. And for the rest of his life, his main thrust was not
		

			theology, his main interest was not was names and attributes. His main thrust was not creed, his
main thrust really was understanding fifth through heavy literature. And that's really one strand is
consistent also from the very beginning. So he started calling himself set a fee, and he preached
that it is obligatory, to call yourself. And because you had an interest in heading sciences, he was
invited to the Islamic University of Medina, and his very inception was in 1963, or so when it was
first formed. And the hope to Saudi Arabia eventually
		

			invited him to teach it. He stayed there for two years at the University of Medina, which is my alma
mater, I studied there for 10 years. And I'm very, very proud that I find a lot of soldiers that I
studied there, and I have nothing but the best memories. And some people think that I have flipped
and change above as well, like it was the best time of my life to study there and then cycle by and
I am who I am, because of a lot of us to study in Medina and then to go on and be who I am. So the
shepherd body was the first professor of MD, along with a person who's the father of relationships,
and will be here, as long as you're part of the first two scholars of Medina. And that's where
		

			Advani meets the legend, the doctor for the first time. And he began screeching the name said to
them, otherwise, before this time, this that was this trend did not call us.
		

			And from this in the 60s 70s. And then eventually, as the term set up, he was co opted by the nest.
		

			And this dialogue is therefore a modern manifestation of a very classical Islamic school, the son of
the doctor what is a modern manifestation of a very classical Islamic school. And here is the point
that says that Islam as a modern trend, Senator fism has some precedents before it. But as it exists
today, it is a very new and novel trend. In other words, every single manifestation of Islam is a
manifestation that is contextual. It is a product of its own time. And every trend who wishes to
read itself into the back into the previous it basically back protects itself onto early Islam, and
no movement by the large of Sunni and Shia Islam, no movement by and large, likes to embrace
		

			modernity and change blatantly, they all wish to say this is the original, do you think, really
thinks that he is a separate movement from originals? Do you think that nobody feels that he is
doing something other than what the Sahaba did? Do you think? No, this is the reality. JOHN, I
didn't even talk about john Islamia. What do not think that they are also viewed themselves as
following what their companions did, from their perspective. And I'm not saying who's right or
wrong. I'm just saying, from their perspective, this is what the Sahaba would have done. This is
what the reality of this is. So every movement likes to back project itself on to the earliest time
		

			of the sun. And the fact of the matter is that every water and movement is a product of modernity,
and are elements that existed before this movement that you can trace this heritage to. These are no
different in this regard. The sun that the movement has certain similarities with previous
movements, that he created the three the theology of events, and yet this is something that is very
clear, and yet the southern movement is fractured. When it comes to issues of modernity. They don't
they haven't yet overcome or unit
		

			By what they should do with regards to defense. They don't know about methodology in terms of
relationship with other movements and other groups. They're still talking about basically issues of
political allegiance. How exactly can Muslims live in nation states? What is the role of the
president or the king? Does he become a believer that we must obey and here or this or that all of
these are basically issues of contention. And also, of course, the issue of jihad as well. And the
role of jihad is, as we know, predominantly the jihadist groups ISIS and whatnot, and aq AP, all of
these jihadist groups predominantly they come from the center of the spectrum and not from the
		

			Deobandi not from the intermediate spectrum. And this is because again, Salafism by its nature
really was a very independent thought Salafism told his followers be independent breakaway whereas
their one these by the way about by and large are structured with the Grand Mufti was a great or I
should say, but did a cabinet if your life right if the account the admin said it, it doesn't
translate down to the people below them, they have a hierarchy and a structure. And each has their
pros and cons. By the way, there's no right or wrong here. There are pros and cons in every
movement, there are positives and there are negative. And when you have a hierarchy, one of the
		

			original thoughts is shut off. And frankly, this is one of the problems of all such as hierarchies.
If you have an original thought, a novel idea which is good, it's going to take a lot of difficulty
for getting adopted by the movement. Whereas if you have an open license, whether you have a lot of
new thought, but you also have a lot of strange thoughts as well. And that's what's happened with
the side of the spectrum of things that as contrasted with modernity, many of the fields, we need to
basically go back to the classical texts of jihad and conservation and do exactly what
		

			650 letters will do this a lot right now, they'll call a bachelor from so and so. And this applies
right now, and really, is all about applying the text to any modern situation. Anybody can open up a
text 300 feature, anybody can read from whatever value somebody writes real means that what is the
job of the team, the job of the day is to translate these realities into paternity. What does it
mean X, Y, and Z when we do it in 2014? London, what is the reality of this? And that's the job of
the Philippines. Anybody can do literally This is not that difficult, but he is the one who
translates the literature, the text basically into the context. So no doubt as it's
		

			as modern, if you like, manifestation has a lot of good, but the fact that I mentioned some of this
article I encourage you to read it is called uncertainty standards. A very recent article, I
encourage you to read it has a lot of good but at the same time scientism as well needs to recognize
that they are a product of wonderment that the fact of the matter is Salafism, as it exists today is
not the Salafism of even 200 years ago, your mama show Daddy will they
		

			don't have the same type of Salafism of sexuality, even even Tamia. Each one has a different
manifestation of things that are saying that things that are different, there is no such thing as a
platonic universal essay. There's no such thing as an abstract reality. There's only the reality
that we live. And so selfies deobandis machetes, they are not some abstract reality. They exist
tangible in real life, and you see them as they are. And in my humble opinion, the Sufi movement has
many positives, and we should embrace these positive and have those positives is the purity of
history, the primacy of the sacred texts, the encouragement of critical thinking, the avoidance of
		

			superstitious if you like rituals, and it's over exaltation of saints, an emphasis on any
identification, and emphasis overall on knowledge. All of these are great aspects of Salafism. But
Salafism also has some negatives as well. And that is, in my humble opinion, one of the greatest
negatives is that it has taken issues of theology, abstract issues of theology, and may have the
ultimate goal over and above actual religiosity. So it is more important for many studies to affirm
attributes than it is to worship a lot through those attributes. It's more important to be tested
about the creative, where does a lot and what does it mean when a lot is restored to the throne than
		

			it is to actually have religiosity and selfies need to realize, let me be very blunt here, that if
		

			God was amongst us right now, and they gave him a quiz of Athena.
		

			The fact of the matter is that tests that you put in front of him, he will feel it. Think about what
I'm saying.
		

			You will ask about what are the categories? What do you think he's going to say? You will ask,
		

			what does it mean?
		

			explained in detail, you will not have thought about the realities intricacies of abstract issues
that they never thought about. You will ask even about basic issues of debt that we're memorizing in
our textbooks, right?
		

			What are the what are the?
		

			What are the
		

			things in these ways? So the question that I'm asking is, who is the more 70?
		

			Think about it, even somebody who has greatness mysterious and would not be thinking along those
lines. Why? Because again, this is the era of organic synthesis. The thought is just beginning the
seed has been planted.
		

			is Newton Did anyone put a number better than me and you, we know this. And yet Deobandi anybody
were to quiz him of first year exam from the room from either from us or from any institution, he
would fail every single subject, think about it. What does that mean, then, about the realities of
these movements? Our movements are a product of what
		

			our movements have been developed because of certain contexts. And the problem comes when we have
this naive assumption that the movement as it exists today is exactly what they themselves would
have done. No, that's the problem. So what this leads to is arrogance. Another major problem.
		

			And that is this assumption that we are right in what we do in everything that we do. And if anyone
disagrees with us, they are absolutely wrong. And I disagree with this attitude, every movement, you
really think that they don't want to come closer to Allah and follow the Sunnah of the messenger? Do
you really think that any movement that loves Allah and loves the messenger has anything in their
body other than to come closer to
		

			the system? This is the reality. Now, I'm not saying that all of these moments are equally correct.
I'm saying every movement has its positives, and its negatives. And the fact of the matter is that
this is more than just theology. Another issue that I have with this movement is that in its
rejection of extreme dissolvable, they rejected realities that are spiritual in nature, call it one
read the whole call it this terms are irrelevant. The fact of the matter is, we should have
recovered the law. The fact of the matter is, we should have regenerated. The fact of the matter is,
we should have all of these terms that the zoo fees, love to talk about. These are the slavery
		

			concepts. These are concepts that the progressives have spoken about. And some of these in their
rejection of extreme soup ism, ended up basically neglecting spirituality. And these are stereotypes
that every one of us was an activist in Islam, we realize that we don't. And that is that by and
large scientism is not enough spirituality. And this is a mistake, because Islam is about
spirituality, by and large. in Kochi, these issues of
		

			basically having a relationship with the loss of Allah also other issues as well, as I mentioned in
the article, and there were the factory buyers at once. One has understood that every single modern
movement is a product of modernity. And well why do someone like myself, I cannot simply become a
card carrying member of any movements, every movement is changing. It is fluctuating with time,
every single movement, and the ideal of something called Salafism is really the ideal of doing a
real movement, ie what is going up all of a sudden, as I said, asked to do what he asked me to
really ask any person that is generally believing a lot and loving the messenger, do you not want to
		

			follow a lot of his messenger? Do you don't want to follow the setup of the super Now that doesn't
mean everybody's right. But I'm saying as an ideal, that is an ideal that by and large, the majority
of Sunni Muslims embrace, and again, I do refer you to the article.
		

			All of the other issues, but the fact of the matter and and I want to basically conclude on this
point, and then inshallah leave some time for question and answer that, yes, I went through phases
myself, one two years ago, it really was a card carrying member of the movement. People ask me, are
you still ascended? And the term to me now is really it depends on what you mean, the term is, quite
frankly, whatever you make it up to be. So if you mean, do I still follow the theology that's given
to me if you are taught and preached, I say this is the safest extraction, human extraction of
theology, because in the end, that is human extraction. As they said, if you were to ask Allah to
		

			build up all the trees, the three types of tokens, you wouldn't be able to answer. If you were to
ask about any of these abstract issues about the realities of this, and what are the alternativa
these are not questions that they are they even created for dogs. This is a fundamental issue from
others basically separated from us. We believe the bond is not created the speech of a waffle house
did not ask this question. The question did not occur to them. And I firmly believe this is my
belief. They believe that if you ask the creator not he will take a stupid
		

			question right. I firmly believe that
		

			The veteran leader saying where's the love? Where's the love? Where's the love? Have you looked at?
		

			This is my opinion, Richard causing controversy? And that's exactly what unfortunately,
unfortunately, many of
		

			you asked me am I assumed the term is ambiguous The term is, is really whatever you make it up to
be. I believe that Allah Subhana, Allah revealed the bulk of his speech, I believe that the Prophet
Mohammed system is the final prophet, I believe that the best people on this earth were the
companions, I believe that the movement of the first two, three centuries was the most pristine
movement, human movement that was extracted from the divine text. And I believe, therefore, that
that is the movement that deserves the most respect. But I also say, modern set of Islam, as it
exists is a human attempt to get to that ideal, and therefore it has pros, and it has, and
		

			therefore, I don't call myself either the beginning or the end, or the or a Sufi, all of these terms
have some truth in them. And I encourage it. And once the moderator is, in particular, to think
about some of these issues, and realize that the word Islam is broader than any one term, and that
if our profit system were alive today, what would his relationship be with the other movements and
groups out there? Think about that as well? Let no one be so arrogant as to say that, yes, this is
what the process of No, this is what you think this is what you believe, but the other person that
you're disagreeing with, he believes the exact same thing about disagree about his beliefs is that
		

			they both have the right No, it doesn't. But it means the sincerity can be on both sides. And guess
what, Alan Jones is primarily with what by what
		

			he alleges, primarily with what is in your heart, and therefore, in my humble opinion, generic
Satanism, generic Satanism, because Western is a method by which I mean, I mean, respectable,
somehow
		

			generic sort of ism is what is the same * and the creed that the Prophet system predicted would be
the victorious I mentioned this, this is what these are, these are vital. And as for the movements
that are not generic, and certainly we say that there is issues with them, and we take them on a
case by case basis, no doubt, is important. No doubt, it is important. But creed is not the end all
be all of this. creed is one element of stuff, there's also a button, there's also a warship.
There's also one on there that there's also soup is also how you deal with others. And it's a
package that is said that these have some good in one area, and their soup is assembled in other
		

			areas. And if I put another area, the wise person takes the good from the other, and weighs in with
the bad, and this is not the manager, some
		

			of those guys here, this is the manager of a large surgeon. And on the Day of Judgment, a lot of
Georgia will weigh your good and your bad. And we as well, we look at the good. And if a person has
more good than bad, we make excuses for the bad that the person has more bad than good. That's a
different story. But if a person overall and I always remind myself that I remind you all of
		

			our Prophet
		

			said my son was
		

			the one who prays hours for that. And he sacrifices according to our manners of sacrificing animals,
and he faces our intellect, that is the one you judged to be and you judge him to be upon him is the
protection of a law and His Messenger. So be careful and be aware of rejecting the protection of a
lot in his best interest. If a person shows where the Justice he is a person says the hekima the
basic ruling is this person is a Muslim, unless and until something comes Other than that, and that
is what our Lord has commanded us. That is what our Prophet soloable has commanded us may or must,
either grant us that he might and the tough one and the last to recognize your to be worthy of
		

			worship and to follow
		

			up
		

			with Darwin