 Welcome to the live Facebook the show that discusses theological arguments from the book Haqqa Yaqeen by Sayyed Shabbar. Last week we discussed the Sifatah Thuhutiyah of Allah SWT, the positive attributes, the affirmative attributes, and we're discussing Qadr, Qadr, Allah SWT being the most powerful, the most omnipotent. And we went through different arguments and examples an example would be his creation and how the creation reflects upon the power and the Qadr, Allah SWT. Insha'Allah we'll discuss more with my co-host Sheikh Muhammad Abbas Manjush. Salamu alaikum sheikhna. Alaykum salam wa rahmatullah, taqabalala wa alakum. Come and know me insha'Allah. How are you this evening? Alaykum ala, alhamdulillah wa al shukr. Mashallah. Sheikhna, last week we were discussing Qadr, Allah SWT being Qadr, the most powerful. A little recap if you may on what we discussed last week. As-Santum, Bismillah ar-Rahman ar-Rahim. As we established last week, the Sifat through which Allah SWT is understood by us mankind. And when we use the word Sifat, the attributes of Allah SWT, one of the most important aspects of understanding Allah SWT to the extent that is possible by the human mind is that we say that Allah SWT, the essence of Allah SWT is not a separate entity from the attributes. Neither are the attributes a separate entity from the essence of Allah SWT. And the pure and the almighty Allah SWT, his essence and his attributes are one inseparable. The attributes are the essence and the essence are the attributes and they are not separable or divisible entities in that sense. And these are words that are used for us in terms of human interpretation to humanly understand Allah SWT. In regards to the first Sifat of Allah SWT, which is described or which is tackled within the book Haqul Yaqeen by Al-Alamal Kabir Sayyeda Abdullah Shabbar, Rahmat Allah Alai. In regards to Qadr to recap, Allah Azza wa Jal being all-powerful. All-powerful, the character or the attribute of omnipotence. And from the proof that Al-Alamal Shabbar relays in regards to this from the Qur'an, in addition to the verses of the Qur'an, he uses these three forms of Dalil, where we said last week that if the Creator cannot be perfect, if he is not all-powerful to begin with, perfection cannot be attained until and unless you have domain over that art of perfection. For Allah Azza wa Jal, the perfection in itself is a demonstration. The perfection within the creation is a demonstration of the domain and the extent of the power of Allah Azza wa Jal. Rather, the power of Allah cannot be contained. So when we say the extent of his power, again we were speaking or we are speaking in a language that is comprehensible by the human mind. Otherwise, the power of Allah Azza wa Jal has no extent, cannot be defined in either way. Number two, he said, it is impossible to create or ya'ni to sustain a perfect system of creation if you don't have power. And you find over here that there are very two subtle, there's a very subtle difference. And the argument put forward by Sayyid Abdullah Shabbar, is a very precise argument. The first one is that perfection cannot occur without Qudrah, without Allah Azza wa Jal being omnipotent. The second argument is the sustainability of perfection. So the first argument is the occurrence of perfection cannot happen without a Lord who is all-powerful and has absolute domain over that realm of perfection. And the number two is that you find that the sustainability of that perfection is not possible without Allah Subhanahu wa Ta'ala having total power over it. And these are the two arguments that are used by Alama Shabbar. And if I remember correctly, we went to over certain abstracts from the grand writings dictated by the Master of the Madhab, Imam Ja'far ibn Muhammad al-Sadiq, salawatullahi wa salamahu alayhi, in this compilation, which was then written and transcribed by his companion, Mufadda ibn Umar, which is very famously known as Tawheed Mufadda. And this is where we left off last week in terms of establishing a fundamental aspect of Tawheed and a fundamental belief from the belief system of not only the Shia and the Muslims but for all monotheists is that Allah Azza wa Jal is all-powerful, has domain and control over everything that can be perceived and cannot be perceived over everything that has come into existence and that has not come into existence. I understand. I remember we were discussing that book, we were talking about the tears and then the crying of the baby and how it is vital for the baby to cry in order to remove certain liquid from the brain and inshaAllah. Sheikh, a question I had in regards to Allah Subh'anaHu Wa Ta-A'la being omnipotent and all-powerful. Others would argue and say if Allah Subh'anaHu Wa Ta-A'la is all-powerful and has control over the whole universe and all its creation, there why is there so much chaos? Why do we have poverty? People are dying with poverty all the time, starvation, wars, things like cancer. I believe in this country, one in six, I think it's one in six people in this country have prostate cancer. And then you have others, one in four, one in five are clinically obese, headed towards diseases such as diabetes, diseases such as heart attacks and other medical conditions. So why so much negativity if Allah Subh'anaHu Wa Ta-A'la is all-powerful and omnipotent? Why doesn't he remove such calamities upon mankind? It's a very valid question, a very contemporary question and indeed these type of questions are then used as objections particularly by individuals who don't believe in the existence of any supreme deity or god to begin with. Nevertheless, the question in itself is very important. The manner in which the question is answered depends on the person who is asking the question to begin with. So if we are to be asked by an atheist or by a person who doesn't believe in the existence of God or believes that this universe for example came into existence by chance, if a person who does not believe in God puts forward the argument that if God exists or why does your God not wave the magic wand and intercede and remove all the evil and all the poverty from the world, my reply back to this individual would be that your question has a fallacy. There is a logical fallacy in your question. Why? Because as an atheist, you are questioning me over the actions or the inaction of an entity that you do not even believe exists to begin with. You cannot question me over the action or the inaction of an entity that you do not even believe exists. So the first and foremost, the first point, the foremost starting point is that let us sit down to establish the existence of God. Once this existence is established, then the next step is to understand why this God who already exists, why he intercedes or why he does not intercede, why he intervenes and why he does not intervene. So long as the existence of God is not established, then trying to understand the intervention of God or the perceived lack of intervention of God is fruitless. It has no logical basis because we are hypothetically discussing action or inaction of an entity whose existence in itself is at question and therefore this in itself is a logical fallacy. It's a major mistake and an error in the model of thinking in the thought process and this is why we believe that logic as a science is very, very important for us to understand and to study as we embark upon this journey of theology, not only theology but philosophy and politics and economics, economics and every other field. And funnily, Bain al-Kausen, logic, many times you'll find that we have, when there are certain arguments, be it religious or non-religious arguments, you'll see that many times a famous rebuttal would be that, oh, that argument is not logical. Baba, why is it not logical? Because it doesn't make sense to me. Ya Ahi, who said that the definition of logical is what makes sense to you? Aslan, the person who says this to you, who himself is making a mockery of his intellect because it shows that he doesn't know the definition of logic to begin with, logic, very generally speaking, the definition of logic is what? A science that allows you to formulate arguments in a certain manner such that the arrangement of these arguments will then allow you to deduce the correct conclusion. Therefore, logic is a science that studies the process of formulating arguments, of arranging these arguments in order to deduce a conclusion that is correct. So we understand from this definition of logic that in order for this science to be applied, there has to be an input. Ya Ahi, when we say the formulation of arguments in your mind, the formulation of arguments, where did these arguments come from? These arguments are not arguments that are created within the fragment or are not created from the mind in itself. There needs to be some input, Ya Ahi knowledge, Ya Ahi fact, Ya Ahi Dalil, and then organizing these pieces of information known as input in order to get an output, output being the conclusion. Therefore, it is a process. Logic in itself is a science that needs to be studied, and you find that if we were to follow this very basic and undisputed definition of logic regardless of whether it is Aristotelian logic or any other form, in the sense that this is an agreed upon definition from a philosophical and a theological perspective. Therefore, we say that the person who doesn't believe in Allah, does not have the right, falls himself, places himself into an ishqal because we are now traversing through a hypothetical realm in speculating over the actions of an entity that may exist or may not exist. For example, if I was to break this down, take for example, football, and I know you're very keen about football as well. Ya Allah, you have a team for example that is not within the Premiership. Take for example, anything which is not in the Premiership. Millwall. Millwall is not in the Premiership. Now, if Millwall doesn't exist in the Premiership, does it make sense for you and I to sit down and to have a discussion on what Millwall's statistics may be if they were to be in the Premiership? Like the way you're laughing because it's such a ridiculous process to even waste your time in. Ya Akhir, the same argument is applicable over here. Ya Baba, we're sitting here to try and evaluate the action of the inaction of the deity and then gun that deity because of his inaction when you don't even believe his existence to begin with. So, there is a fault within that process. The first thing that needs to be done is that we establish the existence of Allah. So, the debate with the atheist at this point is a debate that is a circular debate. It's a debate that is built on logical fallacy after fallacy. This is one. If we are debating and if I am trying to understand and many times as a person who believes in a person who ascribes to a faith, a person who's a monotheist, a person who believes in the existence of God, many times I as an individual may find it difficult to come to terms with these two concepts and this is where we say, Ya Habibi, the meat of the discussion is over here. This is as a faith oriented person who subscribes in the belief of one God. How do I and I also believe that this Allah, that he is powerful and has domain and control over everything. How do I consolidate this belief with the fact that when I open my eyes and I watch the news or I travel the world, like you rightly mentioned, millions of people are dying of poverty. The world in itself is in anarchy. Why doesn't this Lord who we are spending time and effort to establish that he is all powerful, why doesn't he just end the poverty that we see in front of us? We take the case of poverty. For disease, there is also the same answer, ya'ani, within the same kulli, kulli, ya'ani, major argument. Within the general major argument, the answer is the same but there are certain particularities that might be tweaked or certain particularities that need to be understood better in order to understand the issue of disease. For poverty, let us touch this. First of all, we say that Allah Az-Dawajal has given man free will, the power of free will. We are understanding why Allah Az-Dawajal doesn't intervene. Now I'm going to make this into a one, two, three, four part answer and we will go step by step and we will also use the Quran because we are talking with faith-based people who want to consolidate their belief, who want to come into terms with these two apparently contradicting beliefs. The first verse that we refer to within the Quran, Surat al-Kahf, by the way, this discussion is not explicitly tackled over here within the text but this is research that we have put forward in order to add value to the mushahideen, to the viewers, such that when you are studying classical texts, you can see how to take the teachings from a classical text and apply them to contemporary issues. You find that Surat al-Kahf and even more important than that, using the Quran, using the Quran to establish usuluddin and akida and this is actually one of the most important goals where you find even within the Muslim world, even within the Shia world, unfortunately, people will go minna and minna here and there to go and find teachings of usuluddin and aqa'id when Allah subhanahu wa ta'ala has given us the basis and the charter of usuluddin and aqa'id within the Quran and within the hadith of Ahlul Bayt. Tashweekan, to train ourselves and to encourage ourselves to take akida and usuluddin from the Quran. Look at what Allah subhanahu wa ta'ala says within the Quran, Surat al-Kahf verse number 29, Bismillah ar-Rahman ar-Raheem Allah subhanahu wa ta'ala says the holy prophet wa kulel haqqu min rabbikum and say this is truth from your Lord, i.e. religion be it existence of Allah or be it from within the usuluddin furu'ah. Allah says this is truth from your Lord. The one who wants can believe. Number two, the one who doesn't want can disbelieve. The one who wants believes and the one who wants disbelieves. What does this verse of the Quran entail? What does this indicate? This number one, it indicates two things. It indicates a number of things. We have not even completed the verse, but we'll touch on two things real quick. Number one again, Binal kausayn, between brackets. Number one, this is a reinforcement of the verse of the Quran, Iqraha fideen. There is absolutely no compulsion in the religion. Allah subhanahu wa ta'ala has not compelled. None of us have the right to compel anyone into the religion. The truth is placed in front of you. To believe or not to believe ya aqi, you have no right. Allah subhanahu wa ta'ala is commanding the holy prophet. Salallahu alayhi wa alayhi wasallam to present the truth from your Lord. Amma for the netijah, the consequence, the one who wants to believe will believe. The one who doesn't want to believe, so let him not believe. There is no compulsion. From this part of the verse, we are able to understand that forced conversion. Number two, killing people who do not subscribe to the same faith as yourselves is against the Quran in its entirety. And we have seen over and over again from within the media. Terrorist organizations, Al Qaeda, Boko Haram, Al Shabab, ISIS, and Masha Allah. Their colors and their names are of different types and different shades. How many times have we seen on the media? Shia being executed at gunpoint in Pakistan, in Iraq, in corners of the world in Nigeria, by Muslims, killing other Muslims, gunpoint execution. I remember there was a time back, and this is when ISIS, the Bani Umayyah of our time, when they had caused havoc between the borders of Syria and Iraq, there was at one point where they had arrested the lorry driver. And they said to him, what is the proof that you are a Muslim? He came out of the truck, and obviously he was terrified, so they came and they grabbed him and they said, if you're not Muslim, we are going to kill you. And he came out swearing and swearing, and he's taking an oath, my Allah, I'm a Muslim, I'm a Muslim, and my name is Qadha Qadha Muslim, and they didn't believe him. So they said to him, well, if you're a Muslim, prove to us you're a Muslim, how do you pray? And this man was terrified, they asked him how many Raqqa in Fajr and how many in Maghrib, and it seems that he wasn't a practicing, Baba, whether he was practicing or not. The end result over here is that, because he couldn't answer the question in regards to their faith, and their faith, the mukhalifeen, not according to the teachings of Ahlul Bayt, they executed the man on the spot. And then from there they would raise this slogan, Dawla Islamiyah, the Islamic State, and the Islamic, what Islamic State? They said we're coming to uphold the Quran, we're coming to uphold the Sunnah of Rasulullah, Ya Sunnah of Rasulullah, Surah Tulkah verse 29 in itself gives very clear statement over here, your job is to present the truth, if the people believe they believe, if they don't believe they don't believe, where did this issue of killing on the basis of faith and killing in the name of Islam come into the picture? And that even thousands if not millions of Muslims pledging their support for institutions and organizations like this? There was a stream of volunteers who went and fought on the ground, people who migrated even from the UK under the fold of the Islamic Khilafah and this and that. So this is the first, coming back to something which is more pertinent within returning back to our answers over here. We said the question again just in case we are distracted by the side arguments. Why doesn't Allah Subhanahu Wa Ta'ala intervene if he is so powerful in order to eradicate poverty? We said four step answers, step by step we want to create a thought process and come towards a conclusion using the Quran and the hadith. Allah Subhanahu Wa Ta'ala as per Surah Tulkah beginning of verse 29. Whoever wants will believe, though whoever wants can disbelieve. Allah Subhanahu Wa Ta'ala has given every human being the faculty of free choice and free will. He has given man the faculty of free will and choice to act and behave as they want. So Allah Subhanahu Wa Ta'ala does not impose upon us. Allah Subhanahu Wa Ta'ala does not interfere in our daily course of actions and decisions. He has presented for us truth and then given us the free will and the choice to either act upon the truth or not act upon the truth. So the first thing to understand is that when we are trying to understand our Lord and the actions of our Lord and when the Lord intervenes and doesn't intervene, the first thing that we need to understand is God has given us free will. He has given us the faculty of intellect and to make choices without any sort of duress from him. This is step one. Step number two, take from Surah Tulk Mulk. Look at what Allah Subhanahu Wa Ta'ala says. Blessed is that Lord. This is a very rough translation. Blessed is that Lord. He has total authority. So look at how Allah Subhanahu Wa Ta'ala establishes this concept of Qudrah and then he goes on to say al-Ladhi khalaqal-mawta wal-hayata. The one who created death and life, why liyabluakum ayyukum ahsanu amala. Created death and created life. Created death, what does it mean? We will leave for now. Created life. Why such that he may test you. Which one of you, O mankind, is virtuous? So now, before we go to break, we've established two things. God has given us free will. Number two, He has created us to test us. The rest of the answers after the break. Insha'Allah. I send the sheikh. Insha'Allah. Join us after the break where sheikh Manju, insha'Allah, will continue with the rest of the points of the answer. Insha'Allah, after the break. As-salamu alaikum warahmatullahi wabarakatuh. The live Facebook. Sheikh, now before we broke up, we were discussing important question in regards to the Qudrah of Allah Subhanahu Wa Ta'ala. Why? There's no intervention. Before the break, you mentioned two points. You mentioned how, you know, the religion is the truth and it is those who want to believe can believe and those who have a choice. And secondly, Allah Subhanahu Wa Ta'ala created life to test us. So when we are understanding, why does Allah Subhanahu Wa Ta'ala not intervene in order to, for example, eliminate poverty despite Him being all-powerful? To get to the answer, we have a four-part process. The first part of the answer, we said that Allah ad-Dawajal has created man with the faculty of free choice. Allah does not impose His will under human being when it comes to making decisions of truth, lifestyle choices. One. Number two, we said that we are now building the, to the answer with these four points. Number two, we said from Surah al-Mulk Allah Subhanahu Wa Ta'ala says that He has created He has created death and life, created life. Why? In order to test mankind. Mankind is in a realm of an examination. Now we see we have two parts to an answer. We have the element of free will and choice. Number two, the element of an examination and the test. If there is an element of an examination and a test, that means there has to be a realm of results, a realm that will take you to accountability in regards to how you performed in this test in the dunya, which brings us to our next point, which is the point of Ma'ad. Allah Subhanahu Wa Ta'ala within the Qur'an says Surah al-Zalzala, Surah al-Zalzala, in the name of Allah, the Most Gracious, the Most Merciful. The one who performs an atom worth of a good deed shall be rewarded for it. And the one who performs an atom worth of a bad deed, of an evil deed shall get the punishment for that. Therefore we understand that if we understand man is free and man is in an examination and that there is in front of him a realm of existence which is known as the realm of accountability, the fifth part of Usuluddin Ma'ad, then we understand that Allah ad-Dawajal will not intervene in the daily action of man because if he intervenes in the daily action of man, then the realm of existence that lies ahead of us in regards to accountability becomes null and void. So therefore you find that the way we act in the world, if I am the reason for poverty, creating poverty, if I through my actions, through my misconduct, through my greed and through my lust am creating poverty in the world know that I am going to be accountable to a supreme deity. Now if this supreme deity was to intervene, then where is the logic in accountability? Where is the logic in regards to free will? Because God has given you that free will and we are exercising that free will to do evil or to do good based on where we use our free will and how we use our free will and the faculty of choice we will be judged accordingly by Allah swt and similarly the one who is madlum, the one who is oppressed and the one who is a victim know that for this victim there is a realm of justice and that realm of justice in itself is divine and eternal. This is one. Leading up to this, ya Habibi, it is well understood that the poverty and the anarchy that we see in the world today is as a result of the action of man. It is not the action of God. So to blame the finger on God for the action of man is another logical fallacy and you see we remind ourselves of this on a daily basis, particularly when we are reciting dua'al ahad and we are pledging allegiance to Mawlana Sahib al-amri wa al-zaman where we say to him Dha'ar al-Fasad fil barri wa al-bahr bima kasabat aidi nas is a verse or this part of the dua'a is a reflection of the verse of the Holy Quran that corruption has spread on this earth on the plains on the earth and in the season in the waters this entire world is filled with corruption due to the action of man. Man is responsible for the poverty and the chaos and the anarchy on earth. Having said this, Allah subhanahu wa ta'ala provided us with a system through which we would be able to live in a world which is free of poverty and free of anarchy but man himself decided to wage war against the system of God. Man himself decided to not submit the laws of creation and the laws of perfection and the system of perfection as a result of which humanity is entrenched in chaos and those who believe maybe a person comes forward and says well not everybody who believes in not everybody who is against God they are believers who are suffering in fact the believers are the greatest victims correctly are the greatest victims however they have an understanding of the Akhira so long as there isn't a collective understanding in the regards to collective universal understanding in regards to deen chaos and anarchy will prevail on earth which is why when we refer to Imam al-Hujja Aja La La Ta'ala Farajah Al-Sharif the Holy Prophet describes him by saying and this is why we call the universe we call mankind towards Islam the Islam of Ahlul Bayt because the solution towards the eradication of poverty the solutions towards the eradication of anarchy and chaos is the Islam of Ahlul Bayt and the people who came forward with this message on behalf of Allah suffered or experienced nothing but suffering but persecution and assassination and the one who came forward let me put it for you in very cut clear black and white Ya Ahi the other key that we see today is because of the fact that the rights of Amir al-Mu'minin were usurped Amir al-Mu'minin alaih salams teachings even by their own shia are not implemented if the world was to implement the teachings of Amir al-Mu'minin this world would not even smell poverty this world would not even witness anarchy and you know look at two examples such that this is not just seen as an empty slogan we have to say everything with Dalil the government of Amir al-Mu'minin by the way is the greatest example within the four years that excuse me within the four years that Amir al-Mu'minin ruled you find that despite the civil wars that were imposed upon him Amir al-Mu'minin and the Rasulullah's government government in Medina these are the only two governments in human history that saw no poverty once Islam in itself was established look at these two rules these rules of Allah Azza wa Jal through Ahlu al-Bayt if they were to be implemented overnight Habibi Sayyid Mohsin without an exaggeration 80% of the world's problems in regards to poverty would be eradicated two rules number one the rule in Islam that states by unauthority of the holy prophet Amir al-Mu'minin to paraphrase there is no land tax in Islam Ajeeb there is no land tax in Islam Islam states that ownership of land is a fundamental human right how is water a human right and a necessity how is food a human right and necessity Baba we live at a time where people are even now debating and are putting forward that the internet is a human necessity if you don't have internet you are madlum Ahna 1400 years ago the holy prophet in Islam the law of Allah on earth has stipulated that to be a land owner is your fundamental human birthright the government the system no establishment no government has the right to restrict any human being any citizen of the state from owning land the job of yes the job of the government is to manage the distribution of land amongst the citizens of the state and ensure there is no anarchy on that side but ownership of land the minute you are born according to Islam you have a right to own land free of charge the government cannot tax you land tax cannot sell land to you you do not have to be homeless yes aslan the concept of homelessness does not even exist within the islamic teachings leave homelessness if you follow into islamic economics and the economics of ahlulbaid the concept of renting a home is something that is ajeeb and gharib renting ijar ijar ulbaid just now maybe you could say 50 60 70 percent of the real estate industry is built upon rental homes especially in london in islam this is something very strange for very strange very minimalistic why because the fundamental right of every human being is to be able to own land and to have the ability to build that land today majority of the people are even struggling to be first time home owners farmers have lands or don't have access to lands to cultivate or for agriculture people have skills they don't have land to own home they can't afford it the government charges them islam says out with that rasulullah said this i mean i implemented this in imagine a world imagine a world where there is no restriction on land ownership no taxes on land ownership aslan no fees to be paid on land ownership your piece of land according to your needs granted to you free of charge how much in itself is that the push towards eradicating poverty so how can you come and you tell me that oh if your lord is all powerful why doesn't he intervene to eradicate poverty ya baba my lord has given me the solutions in the form of a religion to eradicate poverty he will not enforce those solutions to me but he will judge me based on whether i implemented them or not in the akhira in the realm which is why we brought in the issue of maaad this is one example of how or one part one economic policy yalla today change a look the united nations and we are celebrating this is the 10th of december uh is the day where uh you know it marks the 70th anniversary of the universal declaration of human rights charter 70 years and number of countries have signed up to this but we have calam in regards to the history of human rights in regards to the teachings of ahlulbayt uh but you can imagine if nations worldwide were to sign this charter no land ownership teachings of ahlulbayt begin with the muslim countries first how long how far would this go in regards to eradicating poverty overnight this is one number two my lord has given me solutions our lord has given us solutions to eradicating poverty from or through the teachings of ahlulbayt from the taxation system in itself in islamic economics no human being can be taxed on their income ever no human being can ever be taxed on his income impossible this is a crime in the world in the in the economics of islam it's a crime it's a offense it's a theft i'm at least he's a criminal according to yes where is the taxation in islam there's a lot in homes quams quams is a tax on your savings imagine living in a world where your taxation is not a percentage of your income before your expenses this is why you have gross income and net income your gross income and then deduct your taxes and your contributions and your mother issue and by the time you know you have a minimalistic net income law in islam the taxation is not in your income the taxation is on your savings baba 20 percent of your net savings imagine in the world today if the world was to get together through the un or without the un or whatever a collective human movement six billion human beings who are old staunch believers from the six billion remove one billion five billion people from five remove and across the globe four billion people who want the teachings of abirul mu'minin ali abna abit olib to be implemented and will take collective social measures non-violent obviously to ensure that this is fulfilled what do you think will happen in the world overnight just with the shift in the taxation system i think a lot of a lot of people will start paying the taxes taxes on savings your achy baba once you have paid all your bills and you have fed your family and you have clothed them not only that not your necessary expenses once you have gone on holiday and you have had your ice creams and luxuries and everything what remains from that 20 percent is the tax that is owed to the government a change in the taxation system a change in the system of land ownership two rules within islam that islam of allah azza wa jal as stipulated within the quran and the ahlul bait two rules two policies if they were to be globally implemented overnight 70 percent minimum conservative 70 percent of world poverty would be eradicated to the brink of an eye therefore ya ekhwani when we come to understanding this argument why doesn't Allah subhanahu wa ta'ala intervene and eradicate all this poverty that we see in front of us we have a fully fledged answer number one god has given us free will and choice and based on how we use this free will and choice we will be judged in the hereafter and number three who said Allah has doesn't intervene Allah has given us a system of prosperity but it is us collectively as human beings who are either ignorant of this or who want to fight against this and hence we say tabligh and tabligh and tabligh the key to economic disparity the key to social problems the key to every anarchy that we see on the earth today is a lack of a correct theological understanding a lack of a correct akida and usuluddin one of these talks remember that when it came to understanding universal human rights there was a discussion going that universal human rights this concept of human rights is very subjective in that one person's understanding of human rights is different from another person's understanding of human rights one person's understanding of human rights is different from another person's understanding of human rights and what happens is that with this we can never have any standard definition and one of the researchers was of the opinion that to have a homogenous standard understanding of human rights across the globe is is a very utopic sentiment so utopia cannot really exist I said ya subhanallah if these people were exposed to Islam and they had faith in this awaited Mahdi what they perceive to be a utopia actually not utopia is a reality that is in the fold of happening the basis of one standardized definition of human rights already exists and that is Islam within the teachings of Ahlu al-Maid the letters of Amir al-Mu'mineen and the Hukuku Risalat al-Hukuk of Imam Sajjad no free soul would be able to dispute the common sense and the lofty values within those treaties of rights for Ahna we say that when it comes to understanding why does God not intervene we have to understand the purpose of our creation and the overall picture in order to understand if you can use these words in layman's terms how Allah functions the person understand these answers I believe they are able to consolidate between these two realities the one that Allah Azza wa Jalla is Qadir and why Allah does not intervene having seen all the poverty that there is in front of us Shagram I'm gonna put you on the spot here plain devil's advocate if you're saying Allah doesn't intervene then what's with all the praying goes with all the Da'a and the Shafa'a they must be some sort of significance and some sort of intervention as well of course well we don't say that when we or we don't want to portray a misconception that Allah Azza wa Jalla does not intervene in anything la Allah Azza wa Jalla he has control over everything within the universe and the Lord of the Creator intervenes in a number of things in a number of you could say in a number of affairs or Allah subhanahu wa ta'ala administers a number of affairs through the awaited Imam as well the Imam who is in a Ghaibah is not an Imam who is retired or an Imam who is not in function that is not what we are saying is that this large global human change that we are trying to achieve and expecting for the Lord of the universe to use his divine power to come and change the skills this is this understanding is wrong and on the other hand it is also wrong for one to assume or for one to think that Allah subhanahu wa ta'ala has no role inside this leads us towards the argument of the Jabriya the ones who believe the madrasa to Jabir and the madrasa to tafweed the ones who believed that Allah subhanahu wa ta'ala is not involved in the administration or in the control of anything he created the halk and he left them to what they are no with both of these arguments are incorrect as we will see in the Baha'at of Adala in this day and age the eyes important in every day and age the eyes important and the Maasum Imam carries out the will of Allah subhanahu wa ta'ala and intervenes in a number of crucial daily events but perhaps in a manner that you and I are not able to recognize and what comes into mind is the Tawqee of the 12th Imam Adala ta'ala farajahu sharif to Shah Mufid where he says to Shah Mufid had it not been for us the Imam says had it not been for us your enemies would have devoured you look at all the trials and the tribulations the Shi'a are going through and yet the Imam is saying had it not been for us he had it not been for the Imam and the Imam's intervention and the intervention of the Imam is the intervention of Allah Azza wa Jal because the Imam acts on authority of and on behalf of Allah Azza wa Jal this is the meaning of the word Khalifa to Allah and therefore you find that there are many issues where the Imam had it not been for the existence of the Imam had it not been for the intercession of the Imam you find that we would perhaps cease to exist not even perhaps we would definitely cease to exist had it not been for the intercession of the Imam so a person should not lose hope in that sense and say well what is the need of prayer and what is the need of dua and what is the use of dua if I am entrenched in poverty over here and I will just wait for the Akhirah Allah each individual has to play his part our first part of the discussion the answer is on a holistic collective level on an individual level when a person who is on the other hand of the poverty who is the side of the victim and even particularly if he's within the faith because he will come and say Baba I believe in Amir-e-Mu'minin I'm trying to implement the teachings of Amir-e-Mu'minin if the establishments around me don't want to do that and have overpowered me then what is my fault is a valid argument as well and over here we say this is where the concept of dua comes in the concept of wasila comes in the concept of shafa'a comes in talab al hajaat and how Allah subhanahu wa ta'ala has given us outlets through Ahlu al-Bayt where if we were to use them we are able to lift ourselves and change our own destiny by having drawn this connection and this power with a divine deity Allah Azza wa Jalla so everything has to be understood in the correct scale and in the correct measure Shekhar come to the end of the show any final points you'd like to give to the viewers on this discussion maybe something in regards to debating with those who actually pose such questions as we would like to know. It's important to always research and to always try and draw answers to questions like these and a person should not be intimidated by questions like these he's not able to answer you know scholars MashaAllah are in abundance and is always important rather than hiding these questions or sweeping these questions under the carpet or saying no they don't affect me or I don't want to think about it's too complicated no person should be bold you should try and counter these questions you should try and get answers towards them because this only strengthens the faith if these questions are unanswered they are like doubts that are planted in the seed that are planted like seeds in the mind and they will grow up to be trees of waswasa which the shaitan will then use to deviate man years later on person should not be scared of asking such questions should not be scared of being involved in debates of such nature and number three the most important thing always use the Quran and the hadith as the primary sources of usuluddin much as we use textbooks one of the beautiful things we said about this text in the beginning of the series was that it makes constant references to the verses of the Quran and to hadith of Ahlu al-Bait Thank you very much for tonight's discussion and thank you to all of you for joining us inshallah we will see you in the next episode with a brand new discussion inshallah here on Imam Hussein TV3 the live Facebook until then Asalaamu Alaikum, Rahmatullahi Wabarakatuh