 Dear viewers, Salamun alaykum wa rahmatullahi wa barakatuh. Tonight, we are joined by a very, very special guest, Professor Vector Al-Qaq, who was born in 1936 in Beirut in Lebanon in a Christian family. He holds three PhDs in Persian literature from Iran, where his first PhD, also Arabic literature from Lebanon, and history of civilization and philosophy from France. I mean, achieving this much in one's life is actually a very big achievement and must be an inspiration to everyone who is on the root of studying, on the root of knowledge that then you know that knowledge does not actually, does not have an end, does not have a limit. And inshallah, we'll have a word with him. He used to teach in high-ranked universities in the United States, France, Iran, and many other countries, including Lebanon as well. He can speak three different languages, four, sorry, different languages, Arabic, fluently English, and French, and Persian, and he has a lot of researchers about Islamic history and the history of the Ahl al-Bayt peace be upon them, and Imam Hussein in particular. I have actually heard many of his researchers about Imam Hussein, peace be upon him, and he also in many occasions during Muharram, he always teaches the teachings of Imam Hussein, and also he has kindness for Imam Ali An-Najl Balagh, the peak of eloquence. Inshallah, we are joined by the professor himself as a true honor to have you amongst us. Thank you very much. Thank you very much for your introduction. Thank you. Thank you very much. Just a quick question. Why have you started the research in Islam and Ahl al-Bayt? Well, you know, as I was warned in Lebanon in the Christian family, in Lebanon we live together, Muslims and Christians, from at least 1200 years ago. But especially we, I mean, as my father and father, we didn't live always in Christian areas. My father used to move from region to region in Lebanon. Most of our moves were in Islamic places, I mean, or big villages or towns. And he had many friends, many Muslim friends. And we opened our eyes by myself and by brothers, I have two brothers, when we always used to see Muslims and Shays in our home. So I was influenced by this milieu, and then when I arrived in my secondary school to the baccalaureate class, we call it in Lebanon, and in the end of the secondary, I used to read every day the Qur'an, the Holy Qur'an, and Dahjul Balana. I did it still in the secondary school. So when I arrived to university to prepare my distance, you know, we call it distance because we mostly are French education. I mean, English for me is my fourth language, it's not the second or the third. So this love for Adil Bayt, especially the Imam Ali, was increased, was going increasing and increasing. And the personality of Imam Ali really impressed me a lot. Personality, we'll talk about it, but now answering your question. Then I got my PhD from Iran because, you know, I used to know the Persian literature translated into Arabic or French before I went to Iran. So when my parents wanted to send me to France to prepare my first PhD, I didn't accept, I apologized, and I chose Iran. And I went to Iran. In Iran, you know, Iran is a Shi'ite country, a deodessment country. And so I was very happy because I was discovering more and more about Imam Ali, about the Shi'a, and especially really, I say to God, thanks a lot because I studied the Persian also philosophy, Persian Islamic philosophy, Mullah Sadra, Meerd Ahmad, et cetera, and usually in the Arab country, they know nothing about them. They believe that the Islamic philosophy stopped with other ways, which is not true because Mullah Sadra in Iran after him continued the Islamic philosophy and in the Arabic language he wrote in Arabic. But Arabs at that time didn't, they were not aware about Mullah Sadra, even though he wrote in Arabic. So and then the values that fight, fought Imam Ali for them, the Islamic values, the humanistic values impressed me a lot. I said to myself, well, he is not only a Muslim, this man, he is a universal person. Yeah. Masha'Allah. So you spoke that one of the personalities that you have a deep love for is Imam Ali, right? Yes, of course. Can you explain to us why? That's why, because really, of course, he has a united personality. But if I allow myself to say that he had two faces in the face of the, of a believer in Islam, I mean, and he was a faithful Islam, as we say in Arabic, of course, but he had another face that was, we call now humanistic. When he appointed Malik al-Ashtar as a governor to Egypt, he told him, textually, he told him, you have to use mercy with the people of Egypt. If they are Muslims or not Muslims, because non-Muslims, he meant Christians, they are the same as Muslims. They are at the same level. It wasn't said before him and after him in the whole history of Islam. And he appointed Malik al-Ashtar to apply this. And then Imam Ali, when he was killed by unknown, I mean, we know the name, he showed mercy to him, imagine that. I mean, and then once somebody said bad words to him before that event, and then he was very, very merciful upon him. I mean, these values that Imam Ali practiced, unhuman values, I could say, I mean, excuse me to use the term, he was more, more, more far than this, but a superman. I mean a superman in the philosophical sense. He was not an orderly man. And if I say this, I am not exaggerating, why? Because the Sufi order, as you know, and Irfan, I mean the highest rank in the Sufi order, they believe in the perfect man, an insanun kamil. The perfect man was Imam Ali, the perfect man. They believe that Imam Ali also was a perfect man. When they drove the perfect man, the Imam Ali was in their mind. Why? Because they believe that Imam Ali inspired all the Sufi orders and it's right. And till now in Iran, when, even when they make sports, I mean bodybuilding or other things sports, they become by praying, I mean, and praying and venting the ideology of Imam Ali, Bismi Imam Ali and so on. So they are related to him. So he is the perfect man, an insanun kamil, when we say now superman. An ideal. Well, let's say an ideal. Of course. And a lot of people, not even within Islam or every single religion, they actually all have some source of an explanation about courage of one person that came out from Arabia and a lot of research actually proves that this such person is Imam Ali. So what are the main similarities and bases which lead amongst us and the Christians? And can you give us some sort of examples? Let me start really with Imam Ali also. Because the source is Imam Ali. In the Nahjul Balaghah, the famous book gathered by Sharif Al-Radi in the Abbasid period, he gathered all the speeches of Imam Ali and letters and so on. Imam Ali has a few lines praising the Christ, Jesus Christ. In these few lines, nearly six lines, it's as they say in French of the classics, the art of litur. I mean, all meanings, all the personality of Jesus Christ was drawn there in these six lines. And he praised the Christ. It was an extraordinary praising. So I think Christians from that time, well, they know about what Imam Ali said because it was a speech. So they appreciated a lot beside of the fact that Malik al-Ashtar, when he appointed them as Egypt, and he ordered them to treat the Christians as well as the Muslims. So all this, I mean, this value, I can say, this value of looking to persons, to other religions like that, this value pushed the Christian to like, to love Imam Ali and to respect him a lot. Then after that, in the Abbasid period, the Imams, I mean, Imam Jafar Sadiq and others, and Imam Riza, also, Alayhi Salam, yeah, they used to have dialogues, many dialogues, with the biggest authority of Christians, which was called the Catholicos, like patriarchs now, patriarch or the pump. So it was the whole and the highest authority of the historians, the Christians, the story. So you see an Imam who is Masoum, he comes at the same level. He discusses matters of religions, Christian, Muslim religion with the highest authority. And what sympathy, what, I mean, I can't describe this, you see. So of course, all the Christians who lived in the Abbasid period were seeing this, were hearing this. So this, I mean, communication, I can say, with Christian, Muslim, especially Shia, goes to that time. And after, that's why also in the period of Nahdah, in the 19th century, the Christians in the Arab world made the new Nahdah, the new Renaissance. So all these people, Christian people also used to pray Imam Ali, and now if we make a statistic, what the Muslims, even the Shiaite Muslims, wrote about Imam Ali and the A'imah, and what the Christians of Lebanon, Syria, especially Lebanon and Syria and Iraq and Jordan also, wrote about Imam Ali and Al-Ulban, you see, you can see the familiarity, well, they most about, maybe, they wrote about 80% about Imam Ali, the Christian, and the Muslim 20%. Wow. So why? I mean, it's a fellow banan, because it has an historic background going up to the Imam, to the life of Imam Ali himself. Of course, definitely. That's why in Lebanon, really, we live in the same villages, Muslim, Shia and Christians. You don't find this fellow man, for example, with other sects, in Beirut and other big cities, everybody lives, but in the mountains, in the villages, it's very significant that Shia and the Bikar in South Lebanon, for example, live together in the same villages. They share, they share marriages, they share everything together. I mean, they take holidays together, you see. Yes. Alhamdulillah, I mean, you can see in every single religion, especially in Islam or Christianity, each big figure that you have within the religion, they both have the same similarity of personalities, whether they're kind, generous, giving, loving. So it's beautiful how you can actually draw different personalities and bring them together. And you can see the love that God, how much is actually put into the world, but how much similarity is put into these different figures that we have right now. Professor, as an experienced researcher in different civilizations, what are your recommendations of solving the problems of contemporary, on this contemporary world? I think we have to back to religion. We hear many voices there, put religion aside. Now look to Europe. When they were writing the, I mean, the Dastur, what we call an Arabic Dastur, and in Iran for example, in Persian, and in the constitution of Europe, all countries, all European countries refused to put the name of Allah in the constitution, imagine. And here the Oriental people say, the West Christian, the Christian, the Arabian. They don't exist. They don't believe in God. In their constitution, God has no place. In their life, God has no place. They became like, as they say in France for example, like it doesn't mean that they don't live in God, but practically they don't live. Of course, there are good Christians who go to church and so on, but most of the churches sometimes there and in Canada are sold and they are building apartments in the churches. Imagine that. They lost their values, the value of family. They live together before they get married. They live with many, a young man live sometimes with two, three, four women. Of course. Okay. And that's why you have big cases, big number of cases of separation, talaq and the children. Single mothers and the children are raised with that father. The problems of children, that's why in the States and in Europe, you see sometimes they kill, when somebody entered in the school, he kills 10 students, his man, why his man? He has no support in his family nor from his mother. No love. No love. Love. Children need love. Love is everything. So if we go to religion, in Islam, in the Quran, he recommends to respect the father and the father, to help them. Of course. These are values for the family, for the, I mean, the psychology, the psychology of every person. They grow, if a normal family, Muslim family or a Christian family, they grow with these values. Now there are no values. And if you talk about values, they say, oh, what is he talking about? So to solve the problem is like we go back to faith, because faith orders us to love other one. Even I was talking about the Imam Ali, he gave the pardon to his killer, Iman. When they live in such a society, I think justice will prevail. Justice is very essential in Christianity and in Islam, al-Adala. For the liberty, because liberty, if there is no justice, you can't protect liberty in the society. If there is no justice, you can't protect liberty. So go back, let's go back to our Christian values, Islamic values. And I think this is the way to save what we are really enduring now in this society. Of course, Professor, another question that I have, which is from me, this question, I think it's more of an opinion from your side as you have reached such a stage. I would love to hear, and I'm sure the viewers also would love to hear your opinion on why at the moment religion, even Christianity and Islam, that we are running through a problem where it's been modernized to the generation that they're living now. So for instance, we have problems, the elders, they wouldn't, the more it gets modernized, the more of that, the generation pass on a more modern religion. But this is where the problems, I think, occur when the religions itself becomes modern to a generation where you live in it. This is why we have Muslims who are going through divorce or who are going through different kind of problems, same with Christianity. So what do you think about how important is to deliver the right message to the youth that are growing up in the West? You are right. This is an essential problem. We have to modernize our commentary on the Koran. I mean, why to stick to the commentary of persons who lived in the Middle Ages? We respect them. By that time, they gave all what they could to explain the Holy Koran. But we are, as Imam Abu Hanifa said, as we know, Imam Abu Hanifa was the student of Imam Jafar Al-Sadiq, although he is a student, I mean, he is between the four, so let's say Imam Al-Fikr, but he was the student of Imam Jafar Al-Sadiq. So he said, We are human beings, and they are, meaning they criticaled him that he passed away the teachings of the Sahaba, the companions of the Prophet. He said, I respect them, but they are men, and we are men. Why? Because the society in the Abbas period was similar to our modern society. Many religions, many sects, many people, Aryans, Semitech, Jews, etc., etc. So it was really a problem. This society had a big problem. They didn't exist in the beginning of Islam, suddenly Islam. So now our life is more complicated, youth, you have to satisfy the mind of the youth. So you have to make a new commentary of the Koran. The Christian people, especially the Catholic and the Protestant, made this. They started about half a century ago, modernizing the commentary of the Bible, I mean, especially the Gospel. So we don't have a problem. For example, we used to fast 40 days, not only eating meat was forbidden, even eating eggs, eating... Many dairy products. ...products. Now, no, the Vatican said, you are not obliged to make all this, why? Because people go to work. In the past, they used to live a simple life. Now you have to raise up at five o'clock to take your children maybe to school, sometimes there is auto-car, then to go to your work to return around six or seven o'clock. So you don't have time for your family. If we modernize the commentary, we don't teach the Holy Koran or the Gospel, but it's diverse, but modernize the commentary so the youth will be satisfied. We have to make this in Islam till now, and it didn't happen. It must happen. If we want Islam to satisfy the Islamic youth, we have to do this. Insha'Allah. Doctor, where can we find your researches? Well, most of my researchers are out of print, unfortunately, most of them. I wrote in English, I wrote in French, I wrote in Persian and in Arabic. But now I'm making a effort to make a new edition. I didn't want to make reprint, I wanted to make a new edition. So it was a fault, it was a mistake. I had to reprint them, and then when I have time to make a new edition, but it happened. And now I'm working or re-editing all my researches, really. Some of them were published in Iran, some of them in France, some of them in Lebanon. Insha'Allah. Insha'Allah. I make this. It's a true honor to have you with us today, and true inspiration you give to everybody. I mean, I'm sitting here right now full of energy from what I've heard, and I hope to see you very soon, and I'll be looking forward to reading your researches, insha'Allah. It's a baraka, as we say in Arabic, from Imam Hussein and Imam Ali, because I was invited to Karbala and to Dajaf, and it's my first trip to Dajaf in Karbala. I used to come often to Baghdad for conferences and so on. And I always hoped to come here, but life is difficult. I traveled over the world many times and so on. Now I am happy, I say it's a baraka, really, and I hope what the Iraqi did to their brothers, Christian brothers here during the last time, you know, we all know what happened to Christian, to Yazidi and others. So, especially Iraqi people and especially Shi'i people who hosted their brothers in their homes and helped them, so this is Islam, this is the true Islam. This is teachings from Imam Ali, alhamdulillah. Brothers and sisters, Dr. Vector, a true inspiration to us, and it's an honor to have you once again on this show, and hopefully it's not the last time that you make your visit to Karbala and Dajaf, and inshallah we'll see more from Dr. Lutbrothers and sisters. This is the end of the interview, and we thank you for watching and hopefully stay tuned, stay tuned to any more of the professors, researchers, and hope to see you soon, inshallah.