 وإن تعجب فعجب قولهم اذا كنا تراباً انا لفي خلق جديد أولئك الذين كفرو بربهم وأولئك اللغلال في عناقهم وأولئك أصحاب النال فيه يا خالد الحمد لله رب العالمين والصلاة والسلام على رسول الله صلى الله عليه وسلم وعلى آله وصحبه أجمعين السلام عليكم ورحمة الله وبركاته أستاد أبدو رحمان حسن وعليكم السلام ورحمة الله وبركاته هل تنسي؟ أمكرا الحمد لله بارك الله فيه أريد أن أفعل شيء مختلف من ما نفعل في مرحبنا اليوم إن شاء الله هذا هو أخبارنا الأخبار في عام 2020 ومن الذين لا أعلم المرحب السلام على حالة حقا لدينا في عام 2019 لقد لدينا فقط أنفسنا في مرحبنا ولكن لدينا أخر أسئلة مثل شيخ محمد يمحموخ ومن يجب أن يأتي من المرحب في هذه المرحبات في الأخبار المنوان لذلك سأجدهم أن نذهب إلى موضوعنا. نظر على هذه الموضوعات. يمكنهم أن نجد أكثر من 20 أو 21 موضوعات التي قمت بها. لقد قمت بها أنه لا يوجد فتاة في 2020 لأننا قمت بحيث نسخة الموضوع. الآن الموضوع يصدق أكثر. يصدق أكثر من الموضوع. لدينا موضوع جديد. والأمر الذي أريد أن نفعله اليوم هو أن نشاهد الموضوعات التي قمت بها في هذا العام. هناك 9 موضوعات في الموضوع. أريد أن نذهب إلى الموضوع. أريد أن نتحدث عن ما نتحدث عن الموضوع. أريد أن نتحدث عن الموضوع. أعتقد أن الكثير من الموضوع الذين يرون هذا الموضوع. أريد أن أعرف موضوعات التي قمت بحيث نسخة الموضوع. والأمر الذي أفعله هو أن I've gone through the comments on each episode and I've gathered maybe two to three, maybe four questions from the viewers on each episode. أعتقد أن it would be nice to answer them in this session. The first episode we started with was an issue that dealt with homosexuality, the LGBTQ movement and how we as Muslims should navigate around that movement. This was actually an episode that was released on YouTube but I've actually taken it down, which of course they have the right to do that. It's their platform. If anybody wants to listen to the episode, it's still available on the iTunes podcast app as well as Spotify. But I think it would be good at the start just to give a reminder to the viewers who did get to watch the episode what we spoke about. Our religion of Islam, there's a concept known as the fitrah, the natural disposition. The way that Allah created a particular person or the way Allah created all mankind. The fitrah, its usages is a lot in the religion. It has many different definitions, many different meanings. But from one of its definitions is the way Allah created this person and things that He has placed inside this person to know what is right from what is wrong inclination to things. And if you look at the Quranic discourse, you'll find that Allah سبحانه وتعالى made what is known as a male and a female. There's a purpose and a wisdom behind it. There's other issues that Islam talks about when it comes to the concept of sexuality and that is the concept of having sexual intercourse with a woman that you're not married to. Deliberately having sexual intercourse with her. And this is called Zina in Islam. Also Islam is a very strong position regarding that. Allah تعالى سبحانه وتعالى ولا تقربوا الزنا. Do not come close to Zina. إنه كان فاحشة وساء سبيلا. Do not come close to Zina. For verily it's an evil act. Okay, so what should a Muslim man do if he's having homosexual thoughts? Is he expected to completely rewire his feelings of attraction and mean you both agree earlier that it's impossible for us to even imagine being homosexual for a day? Or is he meant to just leave marriage and attraction altogether and we obviously know marriage is a big part of the Zuna. It almost feels like he's got no way out. One of the ways that a person can work on is the concept of patience and self-restraining. Restraining yourself. Resilience. I mean having control over yourself. Disciplining yourself. The Prophet SAW said in the Hadith بخاري المسلم بوثناريت. If a person comes with chest Allah will help them with the remaining. Anyone who becomes with patience Allah تعالى سبحانه وتعالى will help them and give them the patience that they need. And that Hadith mentioned there's nothing given to a person better than patience. Also Allah تعالى تعالى told us in the Quran anyone who strives in the cause of Allah سبحانه وتعالى they fight to follow the commandments of Allah تعالى سبحانه وتعالى and stay away from the prohibitions. You fight. Allah says we will guide them سبحانه وتعالى to that which is good for them and Allah is with those who are righteous and noble. What is your position on working with a gay rights movement an LGBTQ community to uplift that oppression? Would you do it? I wouldn't work with them because I find that word very working with them in details back and forth and I wouldn't work with them to be honest and I don't think any Muslim should but what I do believe is if anyone's oppressed and a situation arises and I'd have to take a position where I would have to come with so many different communities in order to get that rights brought back to its place I would do it. And if the only community that was supporting it was the LGBTQ community only them supporting it? Whoever is doing it I said by the way LGBTQ community is not worse than disbelievers I said I'll stand with the disbelievers in order to bring that rights back but I have that thing that I'm bringing back has to be something which is so as you can see we really dealt with the issue from two different perspectives we looked at what is the ruling of homosexuality in Islam and then how do we navigate through this whole political movement known as the LGBTQ movement and are we allowed to engage with them or not what were kind of your thoughts during that episode? الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل وشدوا الله إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وشدوا أن محمد عبده ورسوله صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد ما I try to إن شاء الله تعالى I advise myself and also when I advise the people watching and listening is the importance of يعني سين the Quran and the Sunnah as your main source where you take your religion from it's important that whether you speak the Arabic language or not whether you're a beginner student of knowledge or not you always have to know in your heart that the Quran and the Sunnah is where we take حلال and حرام from if we want to say this is حلال we take it from the Quran if we want to say something that's حرام we take it from the Quran وذلك الله تعالى تعالى says in the Quran وعلى الله يقصدوا السبيل and the legislation is for الله تعالى إني الحكم إلا لله the legislation to say this is حلال and this is حرام to sanction things for الله سبحانه وتعالى humans don't choose humans don't have the rights to say this is حلال based on their own whims and desires but الله سبحانه وتعالى has the rights he's the one who created he's the one who brought us into this world he has the rights to make things حلال and he has the rights to make things حرام and the Prophet صلى الله عليه وسلم is one who conveys to us that which الله سبحانه وتعالى sanctioned we have to follow both of them الله عز وجل and his messenger الله says in the Quran سبحانه وتعالى وما كان للمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرى أن يكون لهم الخيرات من عمرهم if Allah is messenger pass a ruling in a matter we have no choice to be honest we have to submit and listen and in this ayah الله says if Allah is messenger and in both of them we have to take وما كان للمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرى الله and his messenger pass a ruling in a matter we have to submit وصول الله سبحانه وتعالى فلا وربك لا يؤمنون حتى يحكموا كفي ما شجر بينهم ثم لا يجدوا في أنفسهم حرجا من ما قضيت ويسلموا تسليما what is upon you is when you see these textual evidences come to you from the Quran and Sunnah and of course they are authentic from the Quran and they are also authentic from the Sunnah of the Prophet صلى الله عليه وسلم you give into it you give into it you give into it and you you are pleased what Allah ورسوله sometimes you will understand the wisdom behind things and sometimes you may not understand the wisdom behind things but the point that's required from you as a slave is to surrender it is to adhere to the commandments of your Lord الله سبحانه وتعالى and come with the real meaning the real reality of servitude there's a master who's Allah سبحانه وتعالى and you are nothing but a slave and that you truly honor that station ورذلك الله تبارك وتعالى spoke about نبي الله محمد at times when he was you know at the best moments يعني الله will refer to him as a slave الله سبحانه وتعالى الذي أصله بيعبدي إلينا من المسجد الحرامة إلى المسجد الأخصة الله will refer to him as a slave when Allah تبارك وتعالى spoke about the Quran coming down on the Prophet صلى الله عليه وسلم he said ولما قام عبد الله يدعوه كانوا يكونون عليه البدا يعني الله didn't use any other word except عبد something that nowadays that many people have this negative connotation of the word slave and without doubt outside of Islam it might take that negative connotation for many people but certainly when you look at being a slave of Allah it's not something negative this is something honorable very honorable it's not something negative this is something honorable this is something honorable it's not something negative this is something honorable this is something honorable very honorable and the sign of a slave is that the master say something and you just say I hear and I obey you don't question him you trust him you believe him and that is if I wanted to achieve anything in this podcast that I did was to say to the people يا اخوة الكلام my beloved brothers and sisters around the world the Quran and the Sunnah are what we have to adhere to we have to be slaves to Allah his commandments and surrender to them and give in to them we also have every solution every issue we have the solution is in the Quran and the Sunnah it's there right in front of us we just have to learn we have to take it out of the Quran and the Sunnah العلمة محمد المين شانقطي يستسي من أرادة الدنيا فليتعلم القرآن anyone who wants to dunya لهم لاند القرآن ومن أرادة الآخرة فليتعلم القرآن anyone who wants to hear after لاند القرآن يعني يعني the Quran and if you want to hear after and if you want to hear after ومن أرادهم فليتعلم القرآن and if you want both of them together then learn the Quran and of course the Sunnah is there it's a revelation from Allah سبحانه و تعالى yeah yeah I think that's a great introduction and I think those points really hold true for not just the podcast we did in homosexuality but for all of the podcasts that we've done and we do want to tackle these difficult contemporary issues that many people might shy away from and it's no doubt an issue that has been more prevalent in the last 20 or 30 years the issue of LGBTQ being on the rise people in the west are really struggling with this one they're not sure what to do with their kids even being in schools so I think that was a really comprehensive podcast where we dealt with dealt with a number of different things what kind of books did you read for in preparation for that episode in general all of the topics there are like common books I use and maybe some topics I might use other books and I may not use it in this particular topic but generally what I do is I first of all go to the Quran and I see that to be very important for me because again as I mentioned the Quran is a source of legislation for every single Muslim who believes in Allah on the Day of Judgement so I always go to the Quran first and when I look at the Quran I always look at the Quran based on the exegesis which is the explanation the commentary that the great scholars of Islam have put on it the تفسير the تفسير books so I go to definitely first of all تفسير المكثير or تفسير مجرير sorry first مجرير طابري تفسير is considered to be from the تفسير المأثور which is that his تفسير you benefit from it the quote of the early Salaf the highest predecessors the ones that the Prophet صلى الله عليه وسلم had told us خيروا الناس يقرني ثم الذين يلونهم ثم الذين يلونهم they're the best generation are my generation and those to come after and those to come after so I'm going to جرير طابري what he would do is he would bring an ayah and he would give you the تفسير of the Sahab and the تابعين and the تابعين and the تابعين and I really love to know their commentary first before anybody else and a lot of the times I'm going to جرير طابري رحم الله when he brings the تفسير and it's really يعني تفسيره التضاد because the تفسير is two types there is تفسير which is التنور عن تفسيره التضاد تفسيره التنور means they're all saying different wordings but really you can reconcile between their views قتادة saying something سدين saying something مجاهد say something اكريمة say something حسن البصري saying something قتادة saying something but when you look at it it's easy to reconcile between their views so it's not a big problem for example they're just looking at an iPad or obviously we're looking at an iPad as people describe it in different ways someone might say this is an Apple pod out someone might say this is great someone might say this is big but they haven't contradicted each other I'm true so it's called اختلاف التنور and the second type is called اختلاف تضاد which is that the views are going against one another one is saying something and for example اولا مستوه which we mentioned in some of the episodes the word لمس the two views of there's going to be a خلاف a dispute in this matter so great مفاصرين ابن جرل الطابري will try to reconcile between their views after that and I like how he does the ترجيح and how he strengthens it رحمة الله رحمة الله رحمة الله رحمة الله so I always go to his تفسير تفسير العلم ابن جرل الطابري the great مفاصر he's considered to be or they refer to him امام الأئمة they call him امام الأئمة امام الأئمة ابن جرل الطابري رحمة الله I also go to تفسير البغاوي which is a very summarized كتاب لكنه والله it's very important كتاب تفسير البغاوي رحمة الله تفسير بلاحاتي ما يقوتها تفسير ابن كثير السعدي I also go to تفسير المين الشانبي رحمة الله I really think it's very important of quoting him هو تفسير is one of the one of the one of the one of the one of the which is كمترك الورو الالأخي how many how much has the how many how much has the how many how much has the أرشان they left behind for for the ones to come later so you think to yourself how many books have been written can really someone can really someone come after come after come after and write a come after and write a تفسير بك but how many books have رتن can really someone come after and writing to able to رتن رتن رتن رتن لأنه يتحدث عنه من تفصير بلاغة عن بيان البديء وهي كتاب يتحدث عن ضوائل بيان في إضاح القرآن بالقرآن فهي تفصير بلاغة عن بيان البديء وهي تفصير بلاغة مع القرآن فإذا يأخذ بالقرآن فىهي tree شخيرة강هLaugh وحجم أكثر منها. أذهب إلى القراءة العشر. بايبن الجزر رحمه الله. تبحث عنها أكثر. تستمر علىها. وانتظر. أرى أن أرى أصحاق الشارطبي وحرز الأماني. أعمل مع القراءة 7. ونشروحات وإنفتحها. كتب الحديث سيكون أخيراً. أذهب بجانب. أذهب إلى كتب الحديث لأن إنه كتاب الأماني. بعد الكتاب الله أعز ودله. العراق الأمام وكتب ومسلم في الصحيح وخص بيترجيح ومسلم بعده وبعض الغرب مع أبي علي فضل ودعنا فع. فالأخبار الأولي أخبر بللحوات أماني كتاب الأماني. أذهب لها وهي حديث يكفي و أجر ان أحتاج حديث و في بقاري فأنا نبدأ على بقاري ، أرى تبقى البيب وحصة في بقاري أرى تبقى في رك으� البيب وحصة في بقاري اذا كنت ارى أول أكثر عن فرص إبنو حجر اولا سأرى هو فرص الإبنو حجر العسق الأمور الم едية من فرص إبنو رجب الحمبلي لأن ابن رجب الحنبالي فتحل باريو يستطيع المعرفة لا يستطيع أن يكون بدونه لأنه يأخذ لك أقوال السلف كثيرا مواقف السلف لا تجده كثيرا كما تجده في ابن رجب ابن حجر أسرع ابن حجر العسقلاني لا يأخذ لك كثيرا من المواقف السلف بطريقة ابن رجب ابن رجب سبحانه وتعالى يتكلم كل حديث مع أقوال السلف كما ابن رجب فتحل مع أقوال القرآن لذلك فتحل جدا وهي أخذت المعرفة ابن حجر من ابن حجر العسقلاني أخذتها من ابن رجب who is before him ابن رجب أخذت الكتاب فتحل باريو وهي أخذت في الكتاب الجنائس ابن رجب الكتاب الجنائس ابن رجب أخذته ويخذت كتاب الكتاب إذا كتاب كتاب سبحانه وتعالى ابن رجب الحمبي الكتاب هناك محقق في الكتاب الشرح العيلة الترميدي بايا همام سعيد وهي يخذت شيئا هناك تخيقات الشرح العيلة الترميدي ويخذت همام عبد الرحيم سعيد همام يخذت شيئا ابن حجر لم يقوم بكتاب المعرفة ابن رجب لأنك لا ترميه ولكن هذا صحيح لأنني أرميه فتحل باريو وعلي أخذته من ابن رجب الحمبي لذا يجب أن يخذت المعرفة منه ومسلم صحيح أهدئا كتابه يجب أن يفتحل بكتابة إذا اخذت المسلم فأرميه فأرميه فأخذت أصبحته ويجب أن أرميه فتحل بكتابه ويجب أن يتعرفه ويجب أن يكون بكتابه مراكب ويجب أن أرميه في الغربة ثلاثة بكتابه هو الموطأ عمالك رحمة الله تعالى وموطأ عمالك سأرميه في رواية يحبني حياتي because that's the last and the most great that's the best copy of the موطأ لن أذهب إلى تقديم روايات مختلفة من موطة ولكن سأقوم بذلك أولاً و سأكون سعيدة مع ذلك وهذا هو أحد الذي يستخدمه عبدالبر للتمهيد والاستيثكار و سأذهب إلى هؤلاء هؤلاء التمهيد والاستيثكار والاستيثكار و هناك مختلف بين الأشخاص لا أعرف تمهيد أشخاص أكثر على صناعة الحديثية أشخاص أكثر على حديثة سابقية أكثر على أشخاص مع أشخاص وهمرفوعات يعني سوف أقوم بإشارة الإستطار إلى الإستطار و أذلك مع أشخاص مع أضافة و أشخاص بأنهم يخافون لذا لو أردت أن أتفاق في أشخاص بぇشويةEven if I wanted to go to more issues related to the Hadith itself سأذهب لتمهيد بايبن عبدالبر بشارع عوالد معروف استحقيق السوفة the best even him he's been critiqued for some of the mistakes that he found from his manuscripts that he relied on بشارع عوالد معروف but that would be in terms of حديث and I would also look at the other books of حديث like شرحو السنة ليما بالبغوي and المنتقى بايبن الجارود and you know مسلد أحمد I would look at it with the فتح الرباني مع جما الطبراني في حديث زي كتب الحديث I would focus more on the دارو تقصيل طبع I wouldn't try to look at any of the طبعات because of the طبعات I know so far they're not صحيبن وكوزيما صح سنة داريمي سنة البيهقي I would look at those كتب الحديث give a lot of importance to it just to know the different I did rely a lot on when I was looking at the I thought of the Sahabas مصرنا في بن أبي شيب I looked at it a lot I compared the Muhammad Awam as one I look at both of those two copies طرف التثريب I would look at it by العراقي I really think it's powerful رياض الصالحة is very important for me especially the Nauwi the chapter he puts it where he places it I like it if the حديث is also sometimes I can't be you know able to go to the حديث from the big books like سنة البيهقي I can't look at it سنة بيداود نشروحات سنة بيداود like عون البعبود وتحفت الأحوالي I just stick to سبول السلام by أمير صنعاني أمير صنعاني has an explanation on بلغ المرام so I'd look at it from شوكاني نيلو الأوطار I used it from so especially from music perspective I looked at it a lot كتب التخرج authenticated and grading the حديث that you sometimes bought in the podcast you were discussing with me I would go to the كتاب تلخيص الحبير which is even حدر's كتاب in تخرج الحديث I'd go to Ibn Mulaqin's كتاب تحفت المحتاج نصبر راية بيزيلعي نتائج الأفكار بيبن حجر I'd go to the كتاب تحفت الطاري بيبن كثير الموضوعات بيبن الجوزي رحمه الله تعالى أن الى المتناهية بيبن الجوزي as well البدر المنير also I looked at it but I don't fully use the بدر المنير because of the fact I suffice myself with الترقص الحبير مثلا بالمزان والاعتدال بي ذهب I would really focus more للسان والمزان because I like Ibn Hajar's you know for example التهديب التهديب of أبو الحجاج المزي for example التهديب الكامال بالحجاج المزي I wouldn't really focus too much on it I would look at it here and there but majority of my focus would be التهديب التهديب by Ibn Hajar because I like Ibn Hajar's you know نكت and his تعليقات and his I give a lot of I really looked at I really looked at I really looked at my early books that I go to I look at I look at Sheik Nasser's authentication that doesn't mean I always blind follow what he says of course but I like to see what Sheik Nasser has to say about it it's smiling because obviously it came up in the Qab issue which I would come to كتب الرجال like the narrators and I'll be about who they are and if I want to research more I don't convince with the Sheik Al-Bani's arguments I go to كتب الرجال I look at the I look at the I look at the I look at the I look at the I look at the I look at the Sheik Monster Sheik Monster Sheik Monster Sheik Monster Sheik Monster Sheik Monster He personally gave it to me when I went to when I went to when he oh she gave me the because he asked me when he has his copy himself و he gave me the و he gave me the و he gave me the about the Aelem Ahmed he NARRATOR he did I would use it بشارع عوات مع روص one but I wouldn't use it as much as I would use the تهديب تهديب با يبن حدر العسقلاني and سير علام النبلاء I must go to for me ميزان الإقتدال I also look at it but not as much as I look at الإسان الميزان با يبن حدر I like that more what's funny is that good news for the students of knowledges تهديب تهديب إن شاء الله السون دار البر is going to publish it تهديب تهديب با يبن حدر also the book دار قطني is ailal دار قطني is ailal means a lot to me I'm really ailal waridah أجرحوا التعديل لبن أبي حاتم أبدر حماني من أبي حاتم أصانب أبو حاتم أرازي كتاب المجروحين اللي بن حبان those are books I look at كتب المصطلح sometimes just check up مسألة المصطلح I go to mainly two كتابs the rest are just go to if there's a need for it I go to the Fatua المغيث by Sakha which is the shahr of الفيتو العراقي and I think that majority of time I just stick to that كتب المصطلح if I feel like I want to see more and I want to look at more I go to I go to a lot with the Fatua المغيث is the تدريب الراوي by Suyoud I think these two كتابs are very important for me beyond that I look at it just if I need more I look at the كتاب معرفة الحديث by Haikyam I look at the تقيد والإضاح by Iraqi I look at the كتاب sorry نخبط الفكرة اختصاروا علوم الحريث and others like that كتب العقيدة all of the books of شيخل السام تيميا I would look at any all the books of شيخل السام تيميا and his student ابن القيم I don't give any exception to that يعني the all of the books are important for me so مختصر صواعي أقول مرسالة I will take that I will take that I look at it I look at it I look at it I look at it very important رحمة الله رحمة شيخل السام تيميا and his teacher his teacher ابن القيم I believe any student of knowledge who does not read their works you can always see that they feel empty you can always tell they've got gaps there's a gap missing from you الشريع علي مام الأجر رحمة الله I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it I look at it رول هي الخبارό هل كان outfits كبيرا بس we'll have we'll share it we'll share it Instead of compliment. معف silence. فعلك نقوم بالم؟ Yes well I was kicked. خطأت جزء's. هذا هو خطأ خطأة المخطصر الخرقي يبرقداما يخبرني مخطصر الخرقي ويبرقداما يخبرني مهدّب لأبسحق الشي رازي المجموعة أحب أن أذهب إلى هذه الأشياء ويبرقدم لك أبنو حزمي لزمو حلّة جداً جداً for me هذه 3 أشياء يجبني أن أفهموا أفهموا في الأشياء لكن أفهم بمفرد جداً ويأتيبون أيضاً أعلم أنه جداً يبرقداما يخبر مدهب الحنفيه أو مدهب الماليكيه أو مدهب الشافيه أنه ليست مدهب لأنه ليست مدهب أنه مدهب لذلك when I look at it I look at it as an overview just to understand it but I also go to their medhab books and I look at it I don't always just stick to the the referencing also I'll also live in the Moondir as well but also the Moondir would fall into the fourth book for me, I really think it's very important also then of course كتب الشافيه and كتب المدهب I'll go into it أصول الفق I love to go to شرح الكوكب المونير it's very important for me and of course the مراك السعود لمبتغ الرغي والسعود با عبدالله من حاجة الشنكطي I go to that kitab and I mainly focus on نشر البنود نشت أشرح I use the نشر البنود أصد إرشاد الفحول I really like it شوكاني رحم الله تعالى because it's تحقيق في علم الأصول he's شوكاني is not health back by a medhab so he's I like his views so there's mainly 3 كتاب 4 كتاب أصول الفق I really go back to إرشاد الفحول با محمد علي شوكاني the kitab مراك السعود لمبتغ الرغي والسعود الدنشر البنود I go back to that كوكب المونير and also the البحر المحد با يزاركشي those are the main books قواعد الفقية because the قواعد الفقية is like really especially the three مذاهب زماركية شافعية أن حنا بلا I'm not really far from each other I don't really يعني I go too deep into it I like I need two كتاب generally القواعد الفقية با حفظ بنوراجبس one بنوراجبس قواعد بوك and I also like القواعد المثب في قواعد المجمع المثب في قواعد المثب با صلح الدين العلائي الكي كلد رحمه الله الشافعي كتاب المجمع المثب في قواعد المثب كتاب قيب جدا ومشاء الله وزارة أو كويت have published it those are the those are the two main ones I use تاريخ of course I look at the كتاب تاريخ لإسام با ذهبي for example البداية ونهاية بلو كثير رحمه الله شو ذور with ذهب لبن عباد وفايات العيال لبن خلخان and all those if I need to like for example I will go to كتاب العقود الدرية في بعض المناخ بشكل سامتيمية با يبن عبد الهدي I'll focus on that and I'll read that also كتاب البدر الطالية با شو كان is also very good الدورة الكامنة is also نحجر it's very good I like to read that if it's دعوا نجدية and their life which we haven't really done much on I like to go دعوا نجد كتاب علماء خلال إهتمانية تقرون نحو to be honest مياه I focus more on just الفيتر الملك أن شرحة بالعقيل really do I go to أمس حاك الشاطب شرحة بالفيتر الملك because what we need from this podcast is not more than what is mentioned الفيتر الملك so الفيتر الملك شرحة بالعقيل is why I stick to a great Arabic language dictionary سان العرب تهديب اللغة با يزهري مسبح المنير القامس المحيد مختار صحاح المعجوم مقايس اللغة من فارس those are the books كتب الأدب يعني books in أدب and Arabic literature لا the first one is dictionary the literature I really I don't think I've had to use any literature related issues in our podcast لكن أدب الكاتب لبنة كتابة عيون الأخبار با يبنة كتابة I like it كي الكامل لبنة مبرت is very so كتابة like these are what I would just read by myself even الكتاب البيان والتبيين by جاحر المعتزلي I read it for my own personal sake you know and I really give a lot of importance to محمود شاكر his works العلمة محمود شاكر the brother of محمد شاكر I like his works very very profound for me okay okay so these are kind of like I think my initial intention from the last and you what kind of books did you read in preparation for each episode I think you far surpassed that and as you've given something that a student of knowledge can take the last 10 or 15 minutes almost keep that video and use that throughout his years of seeking knowledge and understand the different kind of books what's interesting for me is that you kind of organize your mental library in different sciences that's something that you kind of have in your mind that if you come to preparing for a podcast and you know this particular issue of it's going to come when you think about it okay is that how it works like it's just interesting to get inside so yeah in terms of studying and see there's two things researcher has to be a person who already studied before and you can't just go to a book and just read it yourself and you're going to get misguided if you really want to learn they have to have a sheikh to teach you so that's why I say to students of knowledge for example if you study according to a محمد شاكر for example you study you finished it with the teacher and then after that you finish all of that after that you go go go go to research don't let no one stop you now you study with a teacher he's taught you these books you've gone through this program you're free to go توحيد for example you study ثلاثة الأصول and you study كشف شبوهات and you know كتاب التوحيد النواقذ الإسلام and you know you know you know you know النواقذ الإسلام and all of those كتو كتو بتوحيد that you study and then you study كتو العقيد all of those books now you should be reading الحجر في بيان المحجب أبو قاسمت تيمي you should be reading شلحو السول أتقاد هالسونة بأبو قاسم بأبو قاسم بأبو قاسم بأبو قاسم بأبو قاسم بأبو قاسم بأبو قاسم بأبو قاسم بأبو قاسم you should go go you've studied with a teacher the main important framework he's given it to you researching this you study now for example أجرومية you've done تمتممة الأجرومية then you did لامية الأفعال then you went back to and then you did why are you going to wait for a teacher to explain for you مغني اللبي you don't need it so and now you've got the keys when you open for example those books it's not you've got the foundation of course you understand it I think to bring it back to the hot seat one thing that's always really intrigued me is that we're dealing with contemporary issues these are issues that many people see are kind of like new issues that are coming up and time and time again we sit opposite each other and you'll bring in classical sources and it really shows that the classical scholars of the past their early generations like some of the books you've just mentioned they really didn't leave any stone unturned no matter what issue comes up you could be able haven't said that is there any times do you ever look at non-Muslim sources to get really an understanding of particular topics what we're talking about you know a particular issue we're going to discuss on the podcast do you ever go to the western sources definitely I do I do look at some western academics what they've written on works but remember I'm going to mention some places and some things I look at but what I try my best not to do is to bring contemporary things even contemporary scholars I try to make it classical I try to keep it to the classical thick books and the classical scholars instead of quoting contemporary I really try to I try avoiding quoting contemporary scholars not that there's nothing wrong with it that's fine it's good it's just the one I focus on I believe these early scholars have really given us these answers so especially when it comes to western academic researchers and Alhamdulillah a lot of our youngsters a lot of Muslims in the western countries have already read these things this is available for them so and a lot of the speakers today in the world the Muslim speakers they bring these things they bring these things to the Muslims anyways so but what Muslim I feel like are hungry from their need of their dying their desire is the knowledge of the classical scholars and I've seen that in my circles like I've spoken about these issues have they said something is there research on these issues and a lot of people ask those questions like there's not enough Islamic research on these issues and I say there is there are if people don't know they're filled with these things you just have to learn how to bring these things out like you know what it is these scholars have given us the you know the framework they've given us the qawaiid and principles someone needs to take those qawaiid and apply it on these contemporary issues these scholars are not going to give you just teach you that plus does this yeah yeah I see so if one plus two is given to you you know it's three now because you know what plus does it's like when you learn the tajweed rules you don't learn every single individual letter you just learn a rule and then you apply it to whatever letter for something exactly exactly so the poet he said فديننا لم يخلوا عن حكم العلا مرز يماني لو بدأ ما that's why that's why it's a powerful religion it's qawaiid and it's it's principles you need to be grounded enough and shop take those principles and apply it so when the time of the time of the time of the time of the time and the were basically invading the Muslims and killing and massacring the people able to take these بسائل جهد apply on his situation and that you know the Nawazil that were taking place at the time of he has to go to the Quran and this and apply in these situations so I think it's there it's really there it just requires thorough research requires deep understanding of these classical works and I hope Insha'Allah I can dedicate my life to bringing those things to the English speaking world Insha'Allah so let's talk before we move on to start taking a question from the Homosexuality podcast again just this introduction kind of your approach to preparing for a podcast most times we kind of agree a topic then you go away and do your research I go away and do my research and we don't really even communicate to each other that much maybe the odd issue here or there but not really in detail what is your kind of approach do you you know you're going to be coming onto a podcast where a lot of questions are going to be raised a lot of doubts are going to be raised do you first look at the doubts and then look at what's against you like what is the process you undertake so for example you mentioned a topic we're going to be speaking about I don't know what your questions are going to be so my focus is first of all I need to bring all soul and love and I know majority of the times any point you're going to bring majority of the times I have an understanding because of the fact that it's it's sad to say this but people just keep regurgitate the same points like humans just keep repeating the same points they were responded to they keep bringing it back again and so and they might try slightly alter it but it's kind of the same point it's just a different wording and it doesn't escape one of the principles that you've already learned about yeah I really sit in the podcast with you rarely and I feel like oh that question is actually really your style of doing it along with that it's really unique and the way you present those points are very strong and you're gifted with that but generally the arguments I feel like I've heard them before I understand those so what I do is I don't first of all I don't first of all I go and I bring the principles that are comprehensive that when I set this foundation your Shubha that you bring you can't get out of these Dawabid which are amma so if you look at the Quran that's how it works the Jews for example what did they say they said Allah is his head is closed Allah is stingy that's what they said Allah is said يعني Allah spoke longer than they did their Shubha is very small but Allah responded to a very long response so the point I try to do is I try to get to the Dawabid the principles the Qawa'id first of all I set that down then when we come to your Shubha it's easy to deflect them because of the fact that these Dawabid and these Qawa'id are solid they're really hard for you to go outside them so whatever you bring it's either not going to be صريح or it's going to be so it's either going to be weak that you're bringing me something which is weak that it's easy to just prove the weakness of it because I've looked at the or it's it's not it's not directly that you it's not direct at the point that we're speaking about so for me personally I feel like if I read the Shubha's first what it does to me it doesn't let me focus on bringing the principles first so I first try to bring the principles first what is for me then I go into the books and I write all the Shubha's there is this issue there have been quite quite a few times to be honest here or there that you've brought a doubt that at the moment I had no I was a fully acquainted with that particular Shubha like that but I never looked at it like that but it always returns back to the principle it's always easy for me to bring it back to the Qawa'id Arm and the Dawabi that I previously mentioned and I think one thing that the viewers have to understand as well that the way the hot sea is designed is a very one sided conversation you're always on the defensive I'm always asking asking you have to answer the questions if we flipped it and it was actually a normal discussion outside of the settings and you were allowed to ask me questions or you'd have to flip it on me and kind of come on the attack it's happened a few times and it's a totally different story like it it's a very very easy I have to give it to you Mashallah I'll reward you your efforts are very strong and the points that you bring are very very strong points to be honest but that's important for viewers to know that it's very easy if you were able and I gave you the opportunity to kind of flip the argument actually ask me questions it's so clearly that you're on the truth it's just the way the podcast is represented it's only me allowed to ask the questions that's important for the viewers and that's one of the reasons why I like not to read or know what your arguments are for me personally because number one it sharpened my thinking process and how I look at the points and secondly is it should be authentic I mean these these people they should feel like their arguments authentically presented they feel like their points were brought so now Okay let's go on to the Q&A so with the other episodes I did mention what I've done is go through the comments what we've got on the other episodes obviously with the topic on homosexuality it was obviously removed by YouTube and when that went as did the comments but I did look through our email address and just to remind the people at home if they do have any questions they can email us at questions.amu.org and we did have a question that is relevant to this podcast somebody asked via email am I allowed to work in a school that heavily promotes LGBTQ tolerance I mean the country that you're in right now for example if this person is in the UK or America I mean the whole country is tolerant towards the LGBT community there's not really much you can personally do so if the school is tolerant but it isn't propagating it I'm not necessarily propagated but if it's not pushing it down your throat in order to push it and it's not telling you you have to talk about you have to promote it that's not what they're saying and also it's not affecting your deal and it's not affecting you then insha'Allah it shouldn't be harm but I would encourage you to leave that kind of environment and walk away from it try to find somewhere else but if they're not forcing you to push it for example they're telling you you have to teach this and mention this is fine if they're not saying that to you and also your deal is not getting affected then insha'Allah I don't hear prohibition it's interesting you mentioned that is your country itself because moving on to the second podcast that's exactly what we spoke about we spoke about the issue of hijra and we wanted to look at it really from the perspective of whether it's obligatory or not and that's really what we wanted to focus on so let's just give the viewers a reminder of the kind of things that we discussed on that podcast the question that I want us to answer together is not whether hijra is a good thing it's whether it is obligatory upon the Muslims and I'd really like to focus our conversation around that point hijra's free first of all three types there's hijra of عمل السو you do hijra from evil action the second type of hijra is hijra to بلاد السو migrating from an evil land the third type of hijra is hijra to أصحاب السو migrating and leaving and staying away from evil people ابن العرب رحم الله he said hijra means the type of hijra we're talking about it from the land it is to leave the land of the disbelievers and go into the concept of hijra or not the concept of within the Muslims within sorry the lands of the non-Muslims and coexisting with them and staying with them it weakens this concept my question is do you think that maybe basically a personal experience is you're taking this a bit extreme the western countries now are working towards assimilating the Muslims with the non-Muslims they're forcing you to accept the British values Muslims are being put in situations where they ask are you a Muslim first or are you a British first two conditions when they're present the hijra becomes the first one is you can't practice your religion the second one is you have the ability to leave that land of the disbelievers so what does it mean the concept or what does it mean that you can show your religion you can practice your religion what does it mean great scholars have explained what it means it means two things the first one is you can bring it to the open the symbols of Islam in its totality not portions of it like the Adhan and the Salah and the Siyam the Adhan I'll ask you now can in the UK we do the Adhan in the open there are some messengers that can but in the whole entire UK in the whole entire UK no you can't so we have in the entire United Kingdom for now as much as you know only one message that's basically open to do them that's considered شعائر the symbols of Islam that's the biggest symbol okay how does that affect anybody other than the Mu'admim I'm a normal I can go a bit I can wear a thob I can live my life no but you said that you can implement your religion yes I can implement my religion I don't care about the Adhan being called I can implement my religion I'm not calling the Adhan there's nothing to do with me implementing my religion theoretically I can't really dispute what you're saying practically this is where the game changes nowadays in a Muslim country there are clubs there is alcohol even when you send your kids to school there are non-Muslim expats you're living next door to a non-Muslim in an apartment building where should Muslims go where there was a guy English guy from the UK we all don't all of us don't want to hear it if you want to hear it close your windows listen to yourself don't impose it on everybody else what he did he closed the window he put the music down but the point I'm trying to come to you I can never do that in the UK it's a beautiful picture but it's going to come to an end because none of these Muslim countries give you visas and citizenship and ultimately you and your family are going to have to end back into the UK who said hijra is something very easy who did we say that in order to do hijra you have to get countries have to let you it's not it's hard people who are able to do that are very very few and therefore you issuing a ruling on all of the Muslims because of what a few of the Muslims can do that seems unjust there's an eye in the Quran when Allah the Almighty connects hijra with jihad you can imagine the weight of that Allah the Almighty he says والذين آمنوا وهجرو وجاهدوا في سبيل الله والذين آووا ونصروا أولائكهم المؤمنون حقا لهم مغفرة ورزق كريم الله said those who believe migrated fought for the sake of Allah the Almighty they are the ones والذين آووا ونصروا and those who gave shelter and victory they are the true believers we are talking about this discussion all this time what I was talking about is a man staying in these countries the story changes when it's a mother and kids so some of the points we discussed there we talked about the definition of hijra we talked about when it becomes obligatory we talked about is it even practical like where can the Muslims go and I think a lot of things that also came through in that is that more from your side it kind of like emotional heartfelt plea to the Muslims and kind of advice to them on this topic especially the Muslims living in the west I don't know if you have any thoughts about what you can remember from that podcast to be honest you see even if we put aside the حكام and the rulings and the regulations as a Muslim who lives in a land like that where the religion has been disrespected like that your deen and the non-Muslims are attacking your deen right left centre maybe Allah has been put down and he's been belittled حجاب has been banned for example in France things like that put حلال and حرام put the حكام as a Muslim does this not affect you 100% this is where personally I was pleading to the people's hearts like where do you think you stand in this situation I'll give you an example if you went to someone's house and they never fed you or they kept telling you I don't like you in my country they tell you to get out of my house so you get out of my house I don't want you to be in my house or the person was making you sleep on the floor or the person was insulting your parent things like that would you still stay in that place of course not you'd say no it's almost humiliating to kind of stay to stay right so why do you stay in a land like that where the non-Muslims have come out they've clearly and categorically said we don't want you in our country I know this sound very harsh a lot of Muslims might get upset with this but this is their country now don't don't lie to yourself for example Pakistan is your country right a white guy flew over to Pakistan is he a is that his land no what about even if they give you in Pakistani nationality do you still consider him to be a Pakistani no so I don't see why the table changes when it comes to them and I agree and I think when we see these issues that coming up in the West like Muslims lobbying and kind of complaining that why are they teaching our kids about LGBTQ issues in school that's their country they have the right if you don't like it you have to leave that's kind of the way the way it works and I would almost flip it and imagine if we were in a country and in a Muslim country and obviously the whole system is based around Islam it's made easy to pass Islam and non-Muslim comes in and say why can't I find alcohol here just kind of look at him a bit weird like what did you expect like you know and some Muslims maybe they don't see it from this perspective maybe they've been in the West for so long so many generations but ultimately I do empathize to a certain extent with those people who say you know why are Muslims even complaining about what we teach in schools it's got nothing to do with them I do get where they come from it's yeah it's an interesting one I think this is my personally my favorite episode I think that we've done so far I think it's an issue that obviously both of us were born and raised in the UK we both now made hijra we came to this country and it's something that I would say it's one of my top three decisions in my life how many did I it's one of the top three to five decisions that I've made in my life to do hijra and it's one of those things where I never understood the impact it would have on me never I actually thought that I was able to practice in the UK I really thought that was good you realized it when you left the country 100% because I realized you become so desensitized to it once you're in the environment I mean to give context it's not that I was comfortable in the UK I love the UK I've got stories from my parents that they tell me when I go on family holidays I used to come back to Heathrow Airport I used to kiss the ground and say I'm home yeah honestly this is the UK and come from that mindset to really leaving and realizing and so only once you leave you actually realize that life you're a lot and let's put even we're talking about Islam obviously but even secondly for that just the safety it's okay to go outside when it's dark you can't do that in the UK in certain parts so it's a whole different mindset but even adding on to what you just mentioned I really think a lot of people when it comes to there's 50 Muslim countries the first country that comes to their mind is Saudi Arabia UAE Qatar Bahrain there's 50 Muslim countries there's Bangladesh that's a Muslim country there's Bahrain there's Brunei there's Djibouti there's Egypt there's Jordan there's Kuwait there's the Maldives there's Malaysia there's Mauritania there's Morocco there's Nigeria there's Oman Nigeria is it a Muslim country? I'm not sure I know it's family Christian I'm Muslim I don't know those are more than 50% that's one of the questions we're going to come to in fact Nigeria for example Oman for example Pakistan Qatar is a Muslim Saudi Arabia Somalia Sudan Tunisia Turkey United Arab Emirates and Yemen some countries I mentioned like Yemen for example and Somalia maybe you might think to yourself there might be wars you might think that even though the one I personally and what I've seen is that the way that things are projected to when you're really there is different some of these countries when you see it from outside you're watching on news and in real life all these places but in reality it's it's not like that when you go there the point I'm trying to come to even Gambia for example Gambia the population of the people of Gambia is 1.8 million approximately 95% of them are Muslims wow and why are you going there I have good news I've heard about it I've spoken to brothers about it very low cost of living even after very low cost of living even Sheik Abdul Zakhar that has opened a university Islamic university there يعني good خير النشاط علمي and good is happening in Gambia for example also in my country Somalia for example there's good there's Marrakes Islam there's a lot of things happening you can know you know Pakistan so علما علما I know that are there that are spreading that are spreading that are spreading خير and Islam and everything what Malaysia I traveled and I went there yeah you know تاكي علمي بدي the good news is coming from Turkey and خير that's happening there and the freedom of Da'a and everything is amazing yeah so what I'm saying is that سودان it could go on and on I can really go on why do you first of all think about Saudi Arabia why do you first of all think about do you understand my point yeah totally yeah I think it really is a topic that I could talk for hours and hours upon I just think that since I've been in this country which 4.5 years the west particularly the UK which I really have more understanding than the US the UK has just got worse and worse to the point where I often think for people staying in the UK you might think you're okay you might look at yourself your wife your children and think you're okay but if you don't leave that country then generation after generation who knows when somewhere in your lineage atheism Christianity someone's going to go off and certainly your whole lineage is cut off so do you think like سين آبان is also the same as London like there are a lot of people who were saying maybe London the crime rates the Muslims you know being exposed to this these you know filth and evil and stuff like that maybe in rural areas is it it's a city it's a city but it's a small city it's just outside London's in half a show so it is much smaller than London yeah I think there's no doubt that different areas within the UK are different to each other in terms of their practicing we would never say Birmingham is the same as سين آبان for example Birmingham is much more bigger Muslim community and there is a point that the crime rate in London in particular is very very high but you're never going to escape the fact that no matter which area in the UK or which area in England for example or even in the UK there's principles that are standard for everywhere like for example the laws that allow you to teach these kind of things in schools like for example that the آبان is not called out loud it is in one measure in London the fact that you know even wearing a thobe and a beard and having a beard walking around the street you just don't feel comfortable and I don't feel comfortable for my wife for example to walk outside with a حجاب or جلباب like these kind of things will stay standard no matter where you are in the UK I feel why do you distinguish between حجاب and جلباب and we're going to come to that later on like I know some people do so don't worry it's coming this is a hot seat reverse yeah okay I do want to get through some of these questions because we actually had a lot of questions for this particular episode the first one is and you alluded to this earlier when you said some people actually and I think this is actually my fault that I should have really asked it on the podcast we should have gone into what exactly is a Muslim country like how do you define a Muslim country so yeah the concept of دارو كفر دارو إسلامين this is something to be honest when you look at the the great scholars of whether they be the or the or the or the or the and and concrete response that the scholars have in theو that this land it's land of وكفر or it's a land of I think where the scholars and they have okay every one has their view everyone pushes their view and to do you do you do you do you do you base on a that you وتتخيل Excuse soλλل or about Allah. لااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااا سبحان وأعتعال لهم أنه الكلامه واغغضواها ان ي defeار الشخص لا تحفظوا ، لا تقلقوا ويجعلوا تقلقوا ، فاقروا معهم الذين يتصميرون في الله يتصميرون منهم الذين يتصميرون ، لا تقلقوا أخرين ، فاقروا معهم وإذا لقيت عدوك من المشركين فالعروهم إلى ثلاثة خصالين أو خلالين وإذا تجدت أرامك ، لا تقلقوا معهم مجالاً ، يقوموا إلى ثلاثة في هذه الحديث ، يقومون إلى التحاول من دارهم إلى دار المهاجرين وأخبرهم إن فعلوا ذلك فلهم مالي المهاجرين وعليهم معا للمهاجرين يخبرون أن يستخدموا المسجد منكم ويخبرونهم إلى دار المهاجرين ويخبرون لهم دار المهاجرين لذا فاقروا من دار المهاجرين ، فاقروا لهم أن المهاجرين لديهم حوار ويخبرونهم على تلك المنطقة هل يتحدثون عن مجالدين؟ نعم ، لقد يأخذون من هناك ، فاقروا لهم من المجالدين بعض المجالدين يخبرون أننا نظروا لهم المسجدين ومسجدين الذين يتعبون في هذا المنطقة يخبرون كيل لسام ببل Heyman ويخبرون أن أراضيد داروا قفرين أو داروا إيماناء أو دار الفاسقين ليس صفة لازمة لها ل Rather هنالك سفة عرضة بحسب السكانها يخبرون لسام كيل يخبرون لا بأمام الأسف الجهد ويخبرون لا فاسقين يخبرون ليس فسق فأل سفة لازمة لها ليس أمر مهم هذا المدينة سيكون always going to be يمكن أن تغييرها بل هي صفة عرضة بحسب سكارية تغييرها from time to time ونرى في المدينة فهي يتكلم بشكل أكثر نعم المدينة تغيير بسببها إذا كان أهلوها كفارا ثم تصيروا داروا إسلام إذا أسلام أهلوها هذا المدينة سيكون للمدينة إذا كانوا داروا إسلام إذا كانوا داروا إسلام إذا كانوا داروا مسلم كما كانت مكة وشرفة الله في أولي الأمر دارة كفرين وحربين ومكة كانت once upon a time دارة كفرين وحربين فهي تغيير أيضا أن يمكنك أن تشعر من ذلك حديث أني اسمه ماليك بخاري المسلم يخبرون أنه كان رسول الله يصلع يغيره إذا طالع الفجر فإن سمع أدانا أمسك وإلا أغارا كما كان يخبرون في الفجر يريد أن يسمع أدانا وإذا كانت أدانا صلى الله عليه وسلم سوف يرغب إذا كانت أدانا سوف يرغب وإذا لم يكن يرغب لذلك سبب الإسلام يجب أن يكون أبحارين ومسلمين وليذلك ابن القيم يقومون في كتاب أحقامه أهلي ذمة يخبرون أن هذا هو قول جمهور يقول فالجمهور الكثير من المسلم هو دار الإسلام وماذا يقول المسلمون يقول أن المسلمين مستعدوا واجرت عليه أحقام الإسلامي وفقراء الأسلام وما لم يجري أحقام الإسلامي لم يكن دار الإسلامين وفي كتاب الأسلام وخطاب الإسلامي فهذا ليس كتاب الإسلام ويقول أنه تنمي ويقول ويقول لي ذلك ليمام الشوكاني ويقول لي أعتبار بظهور الكريمتي فإن كانت الأوامر والنواه في الدار لأهل الإسلامي بحيث لا يستطيع من فيها من الكفارة أن يتظاهر بكفري إلا لكونه مأذونا له بذلك من أهل الإسلامي فهذه دار إسلامي ولا يضر ظهور الخصال الكفرية فيها لأنها لم تضحر بقوة الكفارة ولا بصولتهم ويقول إذا كان الأمر بالعكسي فداروا بالعكسي رحمة الله بحيث يقول that the land what we say is whose commandments applies in that land who when they say something it has to be done in the land who can prohibit who can legislate in that land that's where it goes back to even he says that if there's disbelievers يعني كفر things are happening in that land for example there's kufri taking place it still doesn't take away from it being a land of al-islam and he also mentioned رحمة الله تعالى و محمد علي شوكان he was this issue of داروا كفري داروا إيمانين that a lot of people make it into a big back and forth he says and the man of shokan he says he says there's really not a big fuss about it to be honest because he says there's no samurai that's taken from it in a sense if a muslim goes to the land of the disbelievers he's still in معصوم his blood is sacred you can't touch him you can't kill him and if a kafir was محارب a kafir which is حربي if he goes to the land of the muslims he's still a harbi even if he's in the land of the muslims but it does make a difference in terms of the hijra discussion because people are told to migrate to a land of Islam so in that sense then this is quite an important definition but I suppose the least we can say is that a country that has a muslim government majority of muslims and that the symbols like the other and the symbols of Islam are apparent no doubt that's a land of Islam even what's his name in عقيد أبوك sometimes they mention أبو بكر رسماعي لي رحمة الله the great shafi'ay فقيه العالم إنه كتاب إعتقاد عامة الحديث he mentions he says ويرون الدارة they see أهل السنة they see ويرون الدارة إسلامي لا دارة كفرين they see أهل السنة they see the land to be the land of the muslims and they don't see it as the land of the disbelievers كما رأت المعتزلة المعتزلة see the land of the muslims the land of the كفر ما دا من نداء بالصلاة والإقامة بها ظاهرين بها ظاهرين وألوها ممكنين منها آمنين he says they see that land to be the land of the muslims and not the land of the disbelievers not like the way المعتزلة see it ما دا من نداء بالصلاة والإقامة بها ظاهرين as long as the salah and the إقامة are apparent وألوها ممكنين and the people have been given تمكين they've been grounded they've been governance has been given to them in that land so he mentions those two shurots as well for me personally I've looked at that quality of the ulema I've spent yes yes looking at this issue I can't really pinpoint what seems to be right but sheikh ابنو باز رحمه الله he says the rule is for the aglabia the majority of the people of that land and sheikh العلمة البانية رحمه الله something like that as well okay cool I think like when it comes to individual countries it often gets difficult because of this very reason that it's hard to place a general principle but we did have on the comments a number of different countries people ask about Lebanon, Turkey a number of different different countries but I think one country that probably is worth mentioning because it was mentioned and over again on the comments is India and India is as you know I think one of the I think the third third largest population the world in terms of number of Muslims just in terms of number of Muslims not percentage but number of Muslims I think I've not been to India but I know you have is the Iran called out loud yeah yeah sir the Iran is called out loud there's more massage in India than many Muslim countries however at the same time under the current government the Indian Muslims are also being oppressed would this be classified as a Muslim land or would it be classified as a land that someone has to make hijra from no that is not India is not a Muslim country that's the reality but whether the people need to do hijra and the situations regarding that per se in India really what Allah requires like the amount of that land to look into the situation I have visited there but visiting there doesn't give you the rights to give a general ruling and it requires somebody who knows the land very well visiting them is not enough to give a ruling on it so I think the issue of India it has its scholars it has its people of knowledge and Insha'Allah I think they can give a more fruitful and beneficial verdict okay you really liked your trip to India didn't you there's a video on our channel but I think it's called something benefits from my trip to India or something like that and I really encourage a lot of people to watch that Insha'Allah I benefited a lot from that country and there are great scholars in that country it hurts the heart to see the way that the Muslims have been dealt over there it really hurts and other places like China and countries like that it hurts to see what's happening to the Muslims may Allah uplift from the Muslims the pain and the suffering that they're going through whichever of those who pass away and get killed in that way may Allah resurrect them with the martyrs يوم القيامة may Allah give the Muslims and Islam the honour that once upon a time the Muslims had I mean Islam always has honour but may Allah give the Muslims the honour that they had once upon a time the upper hand إنه ولي with عليخ عاليخ والقادر وعاليخ حسنا the next question I have for you it is as follows it is true that Samalis and Pakistanis have origin countries that they can return to but what about Americans slash UK reverts where can they go if you look at the Hadith that I mentioned and the evidences that I provided regarding migrating from the lands of the disbelievers you can sense that the prophet was talking to a people that were migrating to a land that's not their land true the people of Makkah were not the people of Medina they were foreigners لقد كانوا أجل في هذا المنطقة ومجموعة الله صلى الله عليه وسلم عندما يتحدث عن بريء من كل مسلم يقيم بين أظهر المشركين حديث أبو داود وإنتر ميلي ومع الكثير من المجموعة يقومون بعمل حديث صحيح مثل الشيخ محمد ناصر الدين العرباني في جميعه في إرواع الغليل هو أثنتكي رحمه الله ورحمة ورحمة واسعة حتى أنه في بعض المجموعة يقومون بعمل مرسل لكن الشيخ ناصر يتحدث عن مجموعة رحمه الله فقال الجميع يقول أنا بريء وكن أنا من عائل من كل مسلم كل مسلم وكذلك هو شرط وضع عائل العموم شرط وضع جميع كل مسلم فقال جميع جميع مسلم يتحدث عن المسلم وعندما أعد عندما يردت بأن الذين يلتفون الملائقة وضعهم قالوا فيما كنتم قالوا كنا مسترعافين في الارض قالوا ألم تكن أرض الله واسعفة هاجروا فيها فأولئك مأواه جهن مساءة مصيرا إلا المسترعافين من الرجال والنساء والولدان الذين لا يستطيعون حيلة ولا يهتدون سبيلا فأولئك عسى الله أن يعفوه عنه وكان الله وعفوه ونغفوره هي الله only gave an exception هو إلا المسترعافين من الرجال والنساء والولدان ألدي لمن who are unable to migrate and the children who cannot migrate لا يستطيعون حيلة ولا يهتدون سبيلا فأولئك عسى الله أن يعفوه أن يعفوه عنهم these are the ones who Allah سبحانه وتعالى who forgives سبحانه وتعالى وكان الله وعفوه ونغفوره so the prophet didn't صلى الله عليه وسلم أو even the ayah didn't give the reverts an exception he gave the ruling for every one of them ولي ذلك أبو نخيلة البجري أبو نخيلة البجري he said that جرير وعبد الله البجري came to the prophet صلى الله عليه وسلم how did you find it ألمام أبو عبد الرحمن النساء mentions it in his sunan that the prophet صلى الله عليه وسلم جرير وعبد الله the prophet gave him pledge of allegiance and the thing that the prophet صلى الله عليه وسلم جرير came to the prophet and he said to the prophet أبو صوط يدك حتى أبايعك opened your palm or message of Allah so I can give you pledge of allegiance واشترط عليه the prophet gave him a condition the prophet صلى الله عليه وسلم gave him a condition this was what the pledge of allegiance was basically which is أبايعك على أنت عبد الله وتقيم صلاة وتأتي الزكات وتناصح المسلمين وتفارق المشركين حديث it mentions وتفارق المشركين وتفارق من المشركين so this is the conditions that the prophet صلى الله عليه وسلم أبايعك على أنت his pledge of allegiance so there's no like separating reverts from the actual Muslims by the way Muslims are brothers and their lands are one and that's how it should be and I mentioned there are many Muslim countries that the prophet can go to he can go to Bangladesh Bahrain Burne he can go to Djibouti it's actually a hot country but it's open you can go there Egypt you can go to Jordan you can go Kuwait you can go Maldives you can go Malaysia you can go if you want to Mauritania you can go Morocco you can go Nigeria Oman Pakistan Qatar you can go Saudi Arabia you can go Somalia you can go to Sudan Tunisia Turkey United Arab Emirates for example and many many other Muslim countries Gabia like you mentioned before Gabia which is a very good example there are many other African countries that you could go to and you can stay there and you could you could be it doesn't have to just be the Middle East that you look at as a Muslim country there are many other many many many other Muslim countries that you could live and you could go to and as they say if there is a will there is a way there is a way so if you have the will then drive and you really want to you'll find a way Insha'Allah okay Insha'Allah and of course I don't do that lots of dua and ask Allah to make it easy few is no doubt Insha'Allah the next question is if my Muslim country of origin is heavily upon Bida'a and nearly bans a da'a to Salafia whilst in the western country I live in I can attend Salafi circles of knowledge what should I do the issue of innovators is lesser than the land of the disbelievers it's not the same as staying in the land of the disbelievers then a kufr is worse than Bida'a generally speaking kufr is worse than Bida'a so where you can't practice your religion the levels are looked at so for example if you're in a land where it's the land of the kufar and you're a Muslim and kufr against يعني تورهيد لاشكة to migrate becomes higher and if you're in a land where you can't practice the sunnah because Bida'a has been used against you I'm a Bida'a spread and also migration the same the same applies with the land where there is fisk and ma'asi and you can't do ta'a and obedience of Allah it's not innovation but they're preventing you they're preventing you from your life they're preventing you from يعني طاعات إذا لاشكة ولا ريب you should migrate from that place and go away you can practice your religion remember when we say religion we mean the true meaning of Islam يعني سلافية is nothing except الإسلام أصافي it's the pure Islam the Islam that نبي الله محمد was upon the Islam that أبي بكر the Islam that الصحاب was upon سلافية is not a group as some people may think سلافية is just following Islam before قدرية جهمية معتزل and these groups before they came what was Islam at the time of the prophet that's سلافية that's it so you look for a place where you can practice that Islam now okay let's move on to the next topic so you mentioned in the ayah about hijra that there is an exception for those who are weak and they don't have the ability to migrate and that's kind of where we took the conversation and in that and our kind of like series on the hot seat we spoke about people who are stuck in a western country what should they do now how can they correct the society around them and this really focused on things like should we go from the top down and try and change the government or should we build from the bottom up so let's give the views a reminder of the kind of things that we discussed on that podcast the question I want to answer today is what should these people do how can they rectify the society in the non-muslim land they live in it ابن جالير رحمه الله he says that Allah does not change a situation of a people except when they change their own actions let's be honest let's speak to the real world the 21st century in the west why don't we influence the government whilst not compromise on our religion but influence the government to bring rules and laws and regulations that make it easy for the Muslims to patch their deen isn't that surely the way forward no Shahid that's really not the way forward for the Muslims to start from the top and come down it's not the right way it's not the prophetic way by the way قراريش برزانة تنبي الله محمد باور they gave they presented everything to him they said here it is it's all yours we will listen to you the prophet could have said I go to the top and I'll get everything corrected I'm saying why can't we just lobby the governments just show them that we are a minority that has a big voice in the UK that's what I'm saying when you strengthen your community you would tend to get a voice an agreement amongst the community you have a community that's united that's when you're in the ministry and you're teaching you bring the people together we will work towards something our community have lost their religion our community are divided amongst themselves Allah told us in the Quran فرعان was only placed upon the people because of their own actions okay you're saying that the leader will come from the people that you correct on the ground in a non-Muslim society the leader does not come from the Muslims so who's going to lobby when we choose the person who's going to represent us as Muslims you can't give me a response to that شايد in Islam look at from the time of the Prophet صلى الله عليه وسلم until until carry on even till now look at it the people who took the people out of calamities and problems were not individuals who are nothing علامة took the people out and the Prophet was the first one عليه السلام and then there were علامة after that أبو بكر أمر رثمان علي صحابة رسول الله these people who are activists now who are running around trying to say that we need to remove the problems from the ummah they are taking upon themselves to respond to the doubts to the orientalist and it's trying to put themselves out there to defend the religion and then are علامة and they are harmed to the community of the people who've inherited the message of نبي اللهي محمد we do know the worker in the west better than the scholars I mean there's no denying I don't think any sane person would deny that we do know the worker better than I know the UK better than شقصالها فوزاد That doesn't give me the rights to get fatwa in the religion I've only got one portion he has the علم I have not got knowledge when I say علامة a lot of people are just kind of think oh he's referring to the Saudi scholars of course they're part of the world علم is a person the first condition is that he has the Quran and the sunnah Is protesting from the means is protesting in a non-Muslim country is it from the means that are permissible for us to undertake to try and impact some kind of change So the scholars they gave a ruling they said it's not allowed it's not permissible they got it from the Quran and the sunnah there is in it things that are in opposition to the Quran and the sunnah and there are harm and problems that come using a protest to overthrow a non-Muslim government in a non-Muslim country give me an harm that is connected to the protest in and of itself يعني it goes against especially دعوة النبي صلى الله عليه وسلم our prophet Muhammad صلى الله عليه وسلم he's دعوة starting from the people and making your way up these are ways that people change the abada is not connected to protesting in and of itself the abada is to connected to making better laws for the Muslims in the UK this is just the means just like driving to the masjid that's not an abada in and within itself it's just a means to get to the masjid this last final reason of being of their being harm شرعي it's high اختلال الأمن safety you think in the beginning okay I've got this under control we've got people you can't promise because people are more than you and you don't have a soldier to pin the people down and take them to the corner and drag them out of the play of the machine you don't have that يعني the truth of the matter is our honour is going to come once we all obey Allah our honour will come through when we take the prophetic method so as you can see we spoke about the issue of lobbying governments trying to get politically active I think we broke down the or rather you broke down the issue of protesting in Islam comprehensively to the point where I'm not sure I've seen that in the English language you get before or since I think we spent from memory 45 minutes on the issue of protesting alone so I really encourage people who want to to understand these kind of issues more they can refer to the entire episode what can you remember from that episode I know it was a while ago but do you have any thoughts that you'd like to share there was a lot of things we discussed right we broke down the types of you know مدار حرات what purpose is that the person can do it for and we said the strongest argument to say that the مدار حرات is not allowed was mainly the things that it's going to lead to other things that are connected with the مضاهرات that you cannot detach it from some harm and the problems and we know in our religion as a قاعدة which is درء المفسادة أولى من جلب المصالحة عما دفع المفاسد مقدم على جلب المصالح repelling the harm takes precedence over bringing any good so before we think about bringing about good we first have to look at what is the harm that might be and do in this action if we know there's going to be harm in it the good that we're trying to bring about we pause that because the harm is what we need to push away that's been very important it's قاعدة مقررة ممباتق من الكتاب السنة let's take it from the Quran and the Sunnah it's مقررة في عن مؤسول الفقنام yeah I remember what stuck out for me from that episode is when we talked about how to fix a society do we go from the top down or the bottom up and I know a lot of people logically thinking they're thinking if we can just change these few individuals at the top our lives would become so much easier but you really went into this and you showed that the prophetic method is actually to go from the ground up and secondly even logically speaking if you manage to change the people the governments will automatically change themselves because they are in essence going sway and left and right depending on what the people believe the only reason that LGBTQ rules came in from the government is because they saw the people they want this they accept this the second thing is that no matter what the government pushes from the top if you've correctly fixed the people at the bottom when you taught their dean it's not going to affect them they can put down whatever they want from the top and people can easily look at that and say this is not for my dean this is not for my dean even if you look at the Quranic discourse if you look at the Hadith of the Prophet the prophetic tradition you find that it's focusing on the person it's an individual observation then the concept of Islam is is تغيير نفسي everybody you change yourself for example when Allah says إن الله لا يغيروا ما بقومين حتى يغيروا ما بأنفسهم يهي the word أنفسهم أنفسهم in both verses it's نفس تغييروا النفس everybody just rectify yourself first you know the Hadith even I mentioned where the Prophet SAW said إذا تباعتوا بالعين وأخدتوا أذناب البخر وتركتم الجهاد صلى الله عليه وسلم لا يرفى عنكم حتى ترجعوا إلى دينكم until you return back to your religion إن حديث رواية الطبراني بدأت to say حتى ترجعوا إلى أمركم الأول until you go back to your religion حتى ترجعوا إلى أمركم الأول حتى ترجعوا إلى أمركم الأول حتى ترجعوا إلى أمركم الأول حتى ترجعوا إلى أمركم الأول حتى ترجعوا إلى Illinois Ron راء سكن أن أخبروا بأنني أفضلت أسوار إلى ما يخصصون مني. أجمل أن أجد my hand up and say you know what I need to fix myself, my children, my family يا إلهي نحن نقو أمفوسكم وأهليكم نارا And I need to rectify myself number one And then my children's situation وإن في القائع اللي قلت الظهر الفساد في البرغ والبحري بما كسبت أيدين نس The calamities and the hardship that you see on this earth مالذي يحدث بسبب ماذا؟ الله يقول إنه إذا أعي وما أصابكم من مصيبة فبما كسبت أيديكم ويعفوا عن كثير كل شيء هو أنت yourself أنك المشاكل في الكلامة أن تقول أنه بسببك بسببك لذا أعلم when I mention the ayah where Allah تعالى تعالى mentions إن الذين التخذوا العجلة السيانالهم غضبوا من ربهم وذلة في الحياة الدنيا وكذلك نجز المفترين هذا الآياء الله تعالى المفترين الأخرى is what I want which is الله mentions وكذلك unlike that we destroy the المفترين those who lie about our religion ابن كثير الرحمة والله mentions in his تفسير that this is referring to the innovators because the ayah Allah mentions those who have taken عجل which was they took the the cow when nabilah musa left when musa went to and then they came and they made a cow and they started worshipping that cow they innovated after nabilah musa left and then Allah mentions in the verse that Allah placed upon them humility and Allah was angry with them in the ending of the ayah Allah says وكذلك unlike that we deal with those who lie about our religion because those people what did they do they lied about the religion of nabilah musa كثير الرحمة والله mentions this is for the innovators who innovated in the religion who had things to the deal and then he brings a statement of سفيانة تولي رحمة والله that every single innovator is humiliated this is referring to so what I mean is if we come with توحيد and we come with sunnah and we come with طاعة those three a توحيد and a sunnah and a طاعة then we hope from Allah سبحانه وتعالى to bring about good and rectification of our situation that's how it should be working but and us sitting back pointing our fingers at other people and other leaders and other governments and yeah and he's saying it's because of them everyone's playing their role you are part of a problem you are part of the problem the leader is also part of the problem and he's everyone so he points at us and says it's you guys I can't judge the religion of Allah because of you guys and we say no it's because of you we keep pointing fingers at each other everyone should really focus on their self that's how it is okay let's move on to the questions the first question I have is so obviously just to give some context to the question we did speak about politics and lobbying and influencing governments in that podcast and the question is I wonder what a sheikh's opinion on the hadith what are the sheikh's opinion is on the hadith the greatest jihad is a word of truth in front of a tyrant ruler especially when he's encouraging Muslims to forget politics and focus on themselves فهزف with the hadith that you mentioned أفضل الجهادي كريبة تحقر عند السلطانين جائر اللي ما قد ترمي أني بالما جنريتن أن أحمد من حديث أبي سعيد عن القدري حديث الصحيح لن we have to understand the meaning of the hadith the prophet SAW أفضل الجهادي other wordings have come the greatest يعني أفضل على سيغة أفعالي سبالتف يعني أفضل الجهادي the greatest form of jihad is a word to hacken its a statement of truth عند السلطانين جائر in the presence of a tyrannical leader in the presence of a tyrant leader you are in the presence of an individual who exceeded his limits who is killing and spinning the bloods of the Muslims what are you doing in that situation you're right in front of him if you speak to him and you remind him of Allah and you tell him to fix up and he gets you in prison or he kills you then what you fall under is under this hadith that we just mentioned you are a person who is مجاه not only that your level of jihad is highest at the highest level you have to do it in his presence now if he is right in front of you and you do it to him and there are other people as well it's not a problem and even if you are other what do you mean sorry there are other people sitting there and the leader is right in front of you and you advise him in front of the people it's no issue no problem as long as he is there the reason for that is because he can defend himself and you are reaching a goal by advising him when he was in the cell if he used to do this in front of the people and if not but in front of them as long as they can they are right in front of him so you are certain with the part because these are the lines that he is going to use and we have the the إليه رجل فقال الصلاة قبل الخطبتي فقال قد تورك ماهو ماهو نالك فقال أبو سعيد الخوضري أما هذا فقد غضى ما عليه سمعت رسول الله صلى الله عليه وسلم يقول مراءة منكم مكرن فليغيه بيد فإن لم يستطع فبرسان فإن لم يستطع فبقلبي ودالك أضعف الإيمان رمام مسلم نريتد this that مروان بنو حكم what he did was he changed عيد which one comes first the خطب or the صلاة the صلاة comes first and then the خطب is then after he put the خطب before the صلاة and so a man stood up and he reminded him and he said that's not the sunnah the sunnah is to pray the صلاة first and then the خطب comes after but he advised him in public أبي سعيد الخوضري said رضي الله تعالى عنه that this man what he did is what I heard the Prophet صلى الله عليه وسلم I mentioned who ever from amongst you sees evil should try to change it with his hand and if he's not able to he should change it with his tongue and if he's not able to he should hate it in his heart and that's the lowest form of the man this man saw the the leader doing a munkar by innovating and he advised him and so he used this حديث so this is not in the absence of the leader but it's in the presence of the leader this is fine there's nothing wrong with it also the حديث بخاري also narrated from his teacher again أبو بكر من أبي شيبة who narrated from عبد الله بن إدريس عن حسين عن عمارة بن رؤيبة he said رأى بشبن مروان على المنبري عمارة بن رؤيبة he sawed بشبن مروان on the pulpit رافع عن يديه he raised his hands doing this and then he said to him عمارة بن رؤيبة said to him قبح الله هاتين اليديني الله تباركوا destroy your two hands لقد رأيت رسول الله صلى الله عليه وسلم I saw the I saw the Prophet صلى الله عليه وسلم ما يزيدوا على أن يقول بيده هكذا and واشارة بصبعه المسبحة he pointed his finger like this and he said I saw the Prophet do this now he gave him his point in the presence of the leader this is different from a person who's politically engaged or in politics you came in front of a leader you got this opportunity say what you want to say to him you mentioned on the podcast I think I'll ask you what if you're on a flight and بورش جونسون بسيط next to you and you said I would advise him about Islam of course but to make your entire Da'wah and your entire goal and your objective about just influencing the politics and getting involved in politics that's a problem also what needs to be known is that the person who's advising the leader must be a person who has the knowledge to advise the leader because when you rectify in a problem you have to have knowledge of what you're rectifying whether even not even just the leader even another person if you're going to stop them from something bad you need to know that first of all in the religion or you'll be speaking about a matter in the religion you have no knowledge of yeah and we actually went through I believe it was on that podcast the conditions of a scholar and what makes a scholar okay the next question I have and I'm going to read this question as it came but I don't want people to understand that if you want to advise the leader you have to be a scholar so you're right you're right I'm just saying make sure when you're advising whoever any Muslim that you're advising whether it be a non-Muslim or whether it be a leader or an army like a general person he has to have knowledge of that thing that you're going to advise them on that's just my point just that particular issue that you're going to talk about have knowledge of it don't be a person who has no knowledge you're just talking because an opportunity like that where you get the leader where you're you can personally advise him it doesn't happen every day and at that moment you really want to speak from the مشكاتل كتابي was Sunnah you want to get it from the Quran and the Sunnah you just want to take the gold and the gems from the Quran Sunnah to advise them that's what you want to do and guess what that goes back to it goes back to teaching the religion teaching the people the religion at the bottom very correct okay the next question is in the country I live the most popular political parties are the far right they explicitly state that they want to ban all religious signs for example the from all workplaces they've already banned the from all public spaces a few years ago they also want to change the curriculum for the religious schools stop financial aid for religious institutes from foreign countries stop ritual training of animals without drug use and much much more but you are telling me not to engage in politics at all and just basically ignore it. Allah mentions in the Quran سبحانه وتعالى يسيئي الذين أعملوا لا تتخذوا بطانة من دونكم لا يألونكم قبالة ودوما عنتم قد بدأت البغضة ومن أفواية وما تقفي صدورة أكبر. And Allah is telling us the enemies of Islam what they have in their hearts is so treacherous. What they are now saying on their tongues is just a little bit compared to what they're really holding in their hearts. The animosity and the hate they have for you in their hearts is more than what they even are saying to us. Allah تبارك وتعالى He tells us the solution for it. How can we have people hate us that much who are saying to us now they're clearly saying it to us. They're treating us in the way that they're treating us. Allah says الله تبارك وتعالى gives us two qualities that we need to come with. He says if you come with patience and piety they're plotting and they're planning and the evil doings that they come with they won't harm you. And I mentioned حديث حديث بداود في السنان where the Prophet ﷺ said إذا تبايعتم بالعينة واختتم أذناب البقري وراضيتم بزرعي وتركتم الجهادة صلى الله عليه وعليكم دولة لا ينزعوا حتى ترجعوا إلى الدينكم. We have to go back to our religion. If we want Allah تبارك وتعالى to uplift from us humiliation and hardship we have to. The حديث of the Prophet ﷺ بقار المسلم بوثن ريتي من حديثه بهورا عبد الرحمن بنصخر. That the Prophet ﷺ يسلم يسلم يسلمان هي يتكم عنه فتشتنبوه ومع عمرتكم بفأتهم منهم السطاعتهم فإنما أهلك الذين من قبلكم كثرتوا المسائلهم واختلافوا مع الأنبياءهم. The previous nations were destroyed. Why? The hadith mentions to us. فإنما أهلك الذين من قبلكم those who came before you were destroyed. Why? كثرتوا المسائلهم. They asked too too many questions and them asking too many questions was their way of wanting to go against the religion واختلافوا مع الأنبياءهم. You know how people ask you is it halal? What's your evidence? Provide evidence? Their reason for that is not to really go with the Quran or the Sunnah. They just want to find an inconsistency in your argument. You might not be the strongest person to relay this point. But they know what you're saying is right. You see? But they're just trying to look for what's the evidence. Exactly. You can't prove it. So leave me alone. Like for example, I remember a brother advised another brother. He said what's the evidence? Of course his brother doesn't know the Quran but he knows خمرس حرام. And so does the other brother as well. Exactly. And he knows خمرس حرام. So he goes to him. Exactly. So don't talk to me. This is كثرتوا مسائلهم. Ask too many questions in order to get out of it. Some scholars have said it has another meaning. واختلافوا مع الأنبياء and opposing their prophets. So Allah destroys a nation because of their opposing their prophets. Going against what the prophet came with. And I mentioned before the ayah. And he said this refers to نائلة. It refers to كل من افطار بداعة. Anyone who initiates an innovation. فإن الضل البداعة ومخالفة الرسالة متصلة من قلبه إلى كتيفه. وقال سفيان من العيينة. كل صاحب بداعة دليل. Every individual who innovates in the religion is humiliated. So Allah is going to humiliate them سبحانه و تعالى. And there are two verses in the Quran that really drive this بداعة. One is mentioned in the سورة السبع. And Allah says لقد كان لسبع في مسكنهم آية. جنتار عن يمين و شمال. كل من رسق ربكم مشكلوله. بلدة طيبة ورب غافور. فعرضوا فأرسلنا عليهم سيلة العرم وبدلنا بجنتهم جنتين لدوات اوكل خمط وعطني وشيء من سدل قليل. ذلك جزيناهم بما كفروا. و هل نجازي إلا الكفور. أن الله يتعلق بعمل. فقالوا رب بعمل. وضالموا فقالوا رب لا باعد بين أسفالين وضالموا وضالموا وفصهم. فجعلناهم أحديثة ومزقناهم كل ممزق دالك الآيات اللي كل صبار شكور. الله يكفي سبحانه و تعالى الله تباركوا تعالى يسألوا وربون غفور. يجعوا. دعووا أنتوا. الله فعرضوا ورسلنا عليهم سيلة الله تعالى ينطقوا الوامس لم تتحبه في قطعة أسفلهم و الله يتحب كل شيء they had الله و الله يجيب They used to travel from one village to another village و يمكنهم نرى الآخر القيام و سببهم كل شيء. لديهم앙كم حجب يتخلق أصبحت الله و الله سبحانه وتعالى. لكن ما كانهم يفعلون؟ لقد نجعلهم بحراباً يجب أن يأخذوا مجموعة منها وما زقناهم الله سبحانه وتعالى نقوم بربهم مجموعة كل ما زقن إن في دالك لأعيات هذا هو مجموعة لكن لكل صباري شكور كل من يوجد هذه الأمور تباً ورد لن يكونوا برد لن يكونوا تباً وليسوا بله سبحانه وتعالى أنهم لا يكونوا لن يكونوا تباً وردت الله في المجموعة المفتاح المال هو سنسموه على الخرطوم كما بلون أصحاب الجنة إذا أقسموا ليسرمونها مسبحين ولا يستثنون فطاف عليها طائف من ربك وهمنا إيمون فأصبحت كالصرين فتنادوا مسبحين أني غدوا على حرثكم إن كنتم صارمين فانطلقوا وهم يتخافتون أن لا يدخل لنها اليوم عليكم يسكين وغدوا على حرد قادر فلما رأواها قالوا إن على ضالون لن نحن محرومون إحن الله سبحانه وتعالى سبحانه وتعالى سبحانه وتعالى من أبي who had a garden and this father they said that he used to make sure that this garden that he had he used to give the poor and the needy he would take care of them he used to follow the ayah وَأَرْتُوا حَقَّهُ يَوْمَحَسَهُا دِيْهِ give from your garden the right side is upon it so he used to give from his garden he used to take care of the need rather what he used to do is that he used to open his garden for the people he need and he would say to them come choose what you want from it whatever vegetations or fruits that you like come it's all yours and so they would come and they would take what they want and they would leave that's the type of father he was that's the type of person he was but when he passed away his children took over the garden and when they took over and they became in charge of it they said today our father was a generous man he was too much he was OTT over the top we're not going to be like our father we're going to make sure that we've been rules and regulations we need to be reasonable we need to think about the family our properties they read those so what did they do they made sure so at night time they made that decision and they woke up in the morning when they woke up in the morning they found out فلم ما رأوها قالوا إنها لضاللون they woke up in the morning وغدوا على حبدن قادر in everything Allah to show this Subhanahu wa ta'ala when they woke up in the morning they were like we are the ones who are misguided not the مساكين and then بالنحن ومحرومون قال the middle one said to them did I not tell you guys to exalt Allah قالوا سبحانا ربنا إننا كنا ظالمين فاقب لبعضهم على بعض يتلاومون they turned one another blaming one another it was your fault you did this قالوا يا ويلنا إننا كنا طاغين عسى ربنا أن يبدلنا خير منها إلا ربنا راغبون الله this is كذلك الحذاب the punishment of Allah is like that و العذاب الأخيرة أكبر ولو كانوا يعلمون but the punishment of the hereafter is worse الله is going to make us leaders Muslims الله is going to put us in charge of this world الله is going to put us in charge of this world the other day I was really thinking about this issue very deeply and I was like سبحان الله you know when you look at the world today where Muslims are and where the west is let's be honest the west have reached a high level I'm not praising them to glorify them I'm just trying to say this is a reality I mean لا تقولوا للمنافق سيد فإنه وإن يكون سيد فقط أسخطهم ربكم I'm not saying that this believer is a say the master but I just ask myself how are we ever ever ever ever going to reach that level and you know what hit my heart as I was thinking والله يطو الله تبارك وتعاله is nothing that Allah makes America a force for Muslims that they turn to Islam yeah it's true it's easy for them الله can make them Muslims and they become an Islamic government yeah we don't even need to fight them they come into Islam and they become Muslims الله turns them to Islam so we don't know how Allah is going to do things سبحانه وتعاله and this happened in the past yeah of course like countries like Indonesia and other countries like that Muslims just open it Muslims open it without any weapons without nothing so in Allah تبارك وتعاله يعني وما كان عطاء ربك محضورا الله his treasures and what he's got in store is nothing weakened وما يعلم جنود ربك إلا who no one knows Allah's armies and the way that things are going to be we don't know our knowledge is very little الله تبارك وتعاله knows everything we just have to come with our heart which is وجعلنا منهم أيمة يهدون بأمرنا لما صبروا وكانوا بأياتنا يؤينون patience and certainty and gratitude and تقوى and توحيد and sunnah and طاعة when we come in those things الله سبحانه وتعاله he will not forsake us الله تبارك وتعاله will not forsake us وما كان الله تبارك وتعاله is that وما ربك بظلامي للعبيض الله does not oppress his slaves yeah and you know just to add on to that just a question at the end that said you are tenemy to basically ignore it of course it's not what you're saying you're saying do it the prophetic method though and do it from the ground up and teach the people their religion and we covered that topic extensively in the main episode and also people of knowledge should take this responsibility كل من هب ودب زيد وبكر وعمر shouldn't like we don't ثم يأتي من بعد ذلك عوير وكوسير وثارث ليس فيه خير we don't want that we want people of knowledge people who are grounded people who look at عواقب الأمور people who have the ability مصالح المفاصد people who are not who have aged who are senior who are grounded in knowledge تسوأ الله سيزني آية وإذا جاءهم أمر من الأمر أو الخوف أداع به ولو ردوه إلى الرسول وإلا أولي الأمر منهم العاليمة هو الذين استمبطونها منهم ولولا فضل الله عليكم ورحمته ولا التبعتم الشيطان إلا قليلا الله منش سبحانه وتعالى that if they want to take these matters back to who they want to take it back to Allah فاستمر and if they want to take it back to the messenger صلى الله عليه وسلم and if they want to take it back to the people of knowledge وول الأمر he means ألمام القرطبي أب عبد الله القرطبي مفصر he says أول الأمر he means أهم أهل العلم والفق and he transmitted that from Hassan Al-Basin أهل العلم it doesn't matter what country that person is from it doesn't matter what ethnicity and background you are it doesn't matter people of knowledge take this responsibility you being politically engaged and running around and you have no knowledge you're going to be part of the problem yeah we've seen that we've seen so many we've seen so many people who think okay you know what والله let's be very frank who's the mayor of London yeah he's a Muslim guy right he's a Muslim guy he claims to be a Muslim okay this individual the crime rate in the UK has gone up into the sky we know that as a worker we've seen it the time he came into power you know the mayor of London the crime has been unparallel to compare to the past what's he doing with COVID-19 COVID-19 situation والله you hope non-Muslim stays in that position because of what's happened to our young youths do you understand my point so I'm saying the point I'm trying to say is that we need والله أهل العلم اهال العلم عظيم الشرق اهل العلم Pedermas مخوصSD istال일 قلت لهم من استعملت على أهل الوادي من يبقى المساعدين من المساعدين؟ وكانت فقال ابن أبزا ابن أبزا عمر رضي العاني قلت وماً ابن أبزا who's this ابن أبزا قال مولن من موالينة he's a slave or a person who went through slavery a slave from our slaves قال فستخلفت عليه مولن you placed upon the people of the village that Mecca you placed over them a slave and he doesn't know عمر رضي العاني is trying to say he's not a slave anymore he's not but he went through slavery in other words he's not educated generally speaking he hasn't got knowledge that's what عمر was speaking from perspective and then he said to him نافع من عبد الحالة understood why عمر asked the question he said this man I placed in charge has memorized the Quran وإن العلم بالفرائيضي and he's a scholar of the inheritance عمر رضي العاني he said I heard your prophet saying نبي الله محمد إن الله يرفع بهذا الكتابي أقواما ويضعو بيأخرين أنا ما مسلم ريتي من حالية عمر بالخطاب الله raises a people based on the Quran إن الله يرفع بهذا القرآن أقواما because of this Quran Allah raises a people so this man he placed a person in charge he didn't place any person he placed a person of knowledge to be in charge of the Muslim situation and run it so what he's saying let this matter be for the scholars and let them talk amongst themselves and they will tell us where to go what to do and what not to do they will guide us for the massage of the dunya and the hereafter so that kind of brought us to the end of this the first mini series we did on this hot season where we're talking about the western you know people living in the west Muslims living in the west we then went on to a different topic which is now talking about issues within this time and specifically we spoke about the issue of the مدهب so let's give the viewers a quick reminder by playing this short clip of what we discussed on that podcast we now want to talk about something a little bit closer to home an issue within Islam that is the fate of the Muslims and that is the issue of the مدهب a lot of people believe it is necessity to follow a madhhab because they have no other choice because they can't go to the Quran and the sunnah directly the people are three types there's the amni the general mass who doesn't know anything of the religion then the second camp of people we have a group we call the مدهب a مدهب is a person who is a student of knowledge and there we have the scholar to us it means fanatism I'm not fanatic to Shafi I believe he can get it right or wrong isn't this the whole one of the big problems with this issue that you're obviously like you said it played a role right and we can see that the work of the reality just shows us that that a lot of people from Somalia pick Imam Shafi a lot of people from Pakistan, India pick Abu Hanifa this is an issue of Dean where we're from it should not come into it it shouldn't play a role when the Prophet ﷺ died he died in the city of Medina and when the Prophet died in Medina and when the Prophet ﷺ a مدهب came out from that city it's called مدهب أهل الحجاز specifically مدهب أهل المدينة and the forefront for that was Imam Malik there came another مدهب which is مدهب أهل العراق if you're more specific مدهب أهل الكوفة the Madhab of the People of Kufa run by Imam Abu Hanifa Shafi and Ahmed have taken from both you're saying مدهب and تقليد are one and the other this is one of the mistakes that many people fall into they believe مدهب means automatically تقليد pay attention to that مدهب means I'm following a مدرسة مدرس has been going on for 1,300 something years تقليد means one individual I'm holding on to him the مقلت I believe most people will fall into this category this person you said there's no issue with him just asking this Imam he also got somebody a religion and someone who has has got knowledge and that part that knowledge is not to just be a blind follow himself this concept of the four مدهب I don't believe that the Haq is only restricted to the four مدهب you have no other option الله got rid of the other مدهب Sofiana thought his مدهب's gone الله actually refined it so we only have these four left isn't that Allah showing you that the truth is within these four no you're not allowed to use the universal evidences to affirm a more than you greater than the modern day scholars that how can four Imam agree on an error this is this is exactly the reason why Ibn Utamiya was actually imprisoned and the whole issue with Ibn Utamiya took place you're following a مدهب or I say I'm following a مدهب for example and I have a in Bukhari for example and I agree this hadith is authentic am I now going to leave the madhab and follow the hadith and not go to the hadith himself and extract rulings from it so again his job is to go to the alim a scholar and play what the scholar says the متبع he has to get the ayah and the hadith and support it with the understanding of a great Imam the way that you say this hadith is therefore it goes against this madhab and I'm going to take the authentic hadith who created the authentic Bukhari these are men who are fallible and infallible you're always following men either way but we're not following a science that is placed it's a framework that's written it just comes back to my scholar said this your scholar said that no it's not I'm saying to you the default position that many people are getting wrong is that they're looking at the scholar as though he's infallible from the big it's the in implication I almost now want to change hats and I want to go to the other party that will attack you from the other side this party believe that there should be no madhab whatsoever get rid of them all some people equate to some people who doesn't necessarily mean it's some people can be a stepping stone and it has been a stepping stone for each tihad for great scholars of Islam learning a madhab is as hell is easier simpler and more beneficial you'll see the fruits that you reap first of all teach your students before you go through the madhab books that the madhab is a means it's not the ultimate goal so as you can see we spoke a little bit about the different madhab the history behind the development of the madhab you divided the people into three different groups the Muqallid the Mu'tabi'a and the Mujtahid so the person who doesn't have any knowledge or the layman they're kind of student of knowledge and then the scholar who is able to go into the Qur'an directly and you explained how each group or each person that falls in one of those groups should deal with the madhabs and they all have different approaches with the madhab any thoughts I know it was a while ago like I said before but any thoughts that you have from that podcast that you can remember when it comes to the madahabs and speaking about the madahabs and the discussion revolving around the madahabs don't fall into the extreme exaggeration or extreme negligence always be careful يعني Shaytan will either make you fall into extreme where you start thinking I'm a Mujtahid I can go to the Qur'an and the Sunnah myself you know what I will extract a ruling from the Qur'an and the Sunnah by the way you don't have to a Mujtahid to go to the Qur'an so you can read it so if it's a Muslim but I'm saying the entire Qur'an and the understanding of any scholar before me is a path of destruction and it's an extreme path what is also another extreme path is the fanaticism that we see to usub for people and individuals that we find people falling into so don't be a person who goes extreme exaggeration or extreme negligence in every matter of the religion try to look for that middle path which is always the hardest path وقدار اكدار اكدار اكدار اكدار اكدار اكدار اكدار اكدار اكدار اكدار�ي اكدار اكدار اكدار اكدار اكدار medium اكدار اكدار اكدار اكدار are there among you Iman Iman Iman Armen أكدار Morrison Sergio and Jonathan are extremists. لأننا, مسلمين, يهابونهم كثيرة. The liberals are extremists. يجب أن يجب أن يسمحهم إهم. خوارج هم من أسراء عمالу و يخوتون المعرفة و يريدون عقبونها مؤمنة إنا ولا ذما. لانهم أيضا هم إنسمات اهم. كثيرا الناس فقط يساعدون إمكانهم الإمام و إمكانهم إمكانهم يرؤون ز结باء أغراض and we don't realize that actually there's a middle path and there's two extremes on either end. And I think that kind of balanced approach اشتركت بالجسر وانا المساعدين يبدو انهم يفترون الناس بشكل كبير لأن من المساعدين يعتقدون that they're the quote-unquote cellophie approach to the medhub is let's get rid of them. There's too much to ask of. Let's just get rid of them totally. We don't need them. Let's go straight to the Qolayana and the Sunnah. But you actually present a very very balanced approach and I thought that came cost very well. I remember one time subhanallah there was a brother that was with me and we were with a sheikh. It's one of the things that touched me really and he humbled me as a person as well. نحن مع الشخ and our brother most of said شيخ why do you propagate شيخ تقي لا شيخ الكتابة وسناني فلا وربك لا يومينون حتى يحكموا كفيمة إن شاء الله بإدام يومين يا يلدينا عمونا أعطي الله وعطيه رسولة ووريلا بإمكانكم فانتنازعتهم في شيء فاردوه إلى الله ورسولة إن كنتم تؤمنوني بالله وليو من آخر يعني أوه آيات that talk about veneration of the Quran and the sunnah So he must have read those verses on the sheikh and the sheikh of course knows those verses So the sheikh said to him What do you want the people to do? الشيخ في الشلف يمتلك الكتاب الرسالة للمام الشافيه روايط الربيع بسلمان المرادية يجبهه وقال يجب أن يرسل حسنًا يجب أن يرسل يجب أن يفتح يجب أن يقرأ يجب أن يرسل يجب أن يرسل يعني ما يستطيع يجب أن يرسل قد يجب أن يرسل بلا تفعلها مجرد يعني ويقول يمكنك تأتي ويقول يمكنك تأتي إلى القلعان ويقول يمكنك أن يرسل يعني يمكنك أن يرسل يمكنك تأتي للمام الشافيه هناك الكتاب الرسالة التي قلت ويعتقد أنها أول كتاب الرسالة في الصول الفق وأول من ألفه في الكتب محمد ابن شافع المضطريبي وغيره كان له سريقة مثل الذي للعرب من خليقة شافع was the first person who wrote in الصول الفق with the command of عضرحمن ابن مهدي عضرحمن مهدي قلت to him للمام الشافيه وقلت للمام الشافيه يجد الكتاب الرسالة والذي يرسل رسالة ليس لديناها والقديم وال어주س من ويجيب يجد للعقوب البوايطي اسمع المعلمة كان للعقوب البوايطي ويقوم بجتة بالنسبة بالنسبة لعقوب بيطن عقوب البوايطي ومعلمة بجاتة بالنسبة لعقوب البوايطي ومعلمة و و ربي عملي السلمان المرادية and he's he's students over there so he couldn't read it so And I عملي اللعب ابن قربي when he mentioned She said I sat down with I عملي اللعب و و And she's I sat with I said to him the the the language of the people of I want to check my you know the poetry onto you and I want to write something from you عبد و I'm أئمة اللغة but he corrected يا شى الله ؟ قاله في وهذه parsons of the poetry و بارجة فاتس الممر و في أمام الشايفعية و رحمه الله و ما أنتهي أبو حنيفا بما pedagra كسيبو الحنيفا على كتاب الموطع وسيهوم تصميم أحمد بن محمد إبن حمل رحمه الله و إمام فلفق و الحديث و إمام فلسنة أحمد بن حمل و للأهلاب ونحن ورجاء الهدية are men and I'm a man. We say the first part we accept, but the second let's discuss it. Okay, I know like you mentioned at the start, there's general books that you read for all the episodes. For this particular issue of the مدهب. Is there any particular books that you read? Again, I will go back to the Qur'an, but generally because it's مسائل related to يعني اجتهاد والتقليد مسائل يعني مسألة ان اصول الفق. يعني اصول الفق is divided into four. There's a muqaddim with the scholars to speak about that they define it. What does it mean? يعني اصول انفق. باعتباري مفرديهي. You know. اصول انفق. They define it. What does it mean? What does it mean? And then they go to the second part of اصول الفق. Which is they speak about احكام. احكام الشرعية الوضعية. احكام الشرعية التكليفية. The scholars they talk about that. And they divide تكليفية into five. واجب. مستحب. مندو. مكرو. مباح. You know those five. And الوضعية they speak about five as well. Which is the شرط والسبب. انا منع. انا فاسد. You know they speak about those issues. And then دلالات الألفاض. Which is عام مطلق مقايد مجمل مبينة. اقول ذا. The last part they talk about How do you reconcile between evidences. And in there they speak about the مجتهد. Because he's the one who brings evidences together. والجمع واجب ومتى ما امكان ايلا. فالي نخيل نصق نبوينا. How do you reconcile between evidences. The مجتهد that's his job. The مقالد his job is. فسألوا اهل ذكي اللي يكونتم لا تعلمون. So in there there's a map. Where they talk about the مجتهد. Who is the مجتهد. شرط المجتهد. يعني. How long does the. What can break the ht had. What about if new information comes. And you've done ht had before. يعني. اشوز related to ht had. So generally. كوكوب المنير. شرح كوكوب المنير. I read it to. كوكوب. الكوكوب الصاطع. Which is the. نظمة الجمع الجوامع. با سوكي. I'll look at the. كوكوب الصاطع. Because it's the. نظمة السيوطي. لكن جمع الجوامع. انشروحات. ان حوالش يدرى place on it. I look at it. صاحب ومراكز. كتاب عبد العام. حاج الشنقية. I mentioned the. I look at that a lot. ارشاد الفحول با يشوكاني. I looked at it a lot on this issue. I read all of those books. Those particular areas. I focus on them. And then. Also. اعلام با ابن القيم. I can't be without it. اعلامة ابن القيم is very. جدا جدا. When it comes to these issues. رحمة الله. So I read all of those. And that's how I came to the podcast. Okay. Let's go into the questions that people had for you then. They left on the YouTube video. The first one is. How can you say the truth is not restricted to the four Imam's. When the usul of the other مدهب have not been preserved. What I want to say first of all is this view is one of the views out there. That the late متأخرين الأصوليين are pushed as. ألامة محمد. أمين الشنقية. You mentioned. This is the view of the late متأخرين of the. أصوليين. Which is that the Haq is restricted with these four. Okay. The Imam صاحب ومراكز. والمجمع اليوم عليه. أربعه وقفوا غيرها الجميع. ومناعة. That the Ummah have all agreed upon these four. And anything other than those four are not allowed. That's a very bad view. I'm still not correct for صاحب المراكي. To say something like that. And the other poet he said. وجائز تقليد غير الأربع. ليدي ضرورة وفيها ده ساعة. يعني it is permissible for you to blind follow anybody other than these four under. The condition it is out of necessity. كيف. And that's why we know. محمد. محمد. عالي آدم. إنه مقدمة. إنه كتاب. شرح صاحب مسلم. يكون دقرة عين المحتاج. شرح مقدمة. صاحب مسلم. من حجاج. He mentions there. شرح محمد. آدم. إيثيوبي. He said when he brings those two lines. والمجمع اليوم عليه. أربعه وقفوا غيرها الجميع. ومناعة. And he says. بيسة ما قال. إيولي وايسة صاحب مراقين. And when he brings the other line. وليدي ضرورة. وفيها ساعي. بيسة ما قال. إيولي وايسة. Which is the truth. And this view. صاحب المراقي. ترزمت الإجماع. أبو عمر بن الصلاحة. The same. أبو الفرج. أبو رجب. We wrote a book. قولت. أردو على من اتبع غير المذاهب. الأربع. أن النفراوين. شرح رسالة. This is a view we don't accept. Because. One of the. The last episode. When we were speaking. أتشبوا بالكفار. We mentioned. The disbelievers use this argument. الله. They said that. If the disbelievers. الله. They say. If the disbelievers are going to say. لو شاء الله. If Allah willed. ما أشاركنا. We will not have associate partners with Allah. We know in the Quran. الله. And also told us that. إن الله لا يرضى لربادي الكفر. الله is not pleased for his slaves. To associate partners with him. Also they say. لو شاء الله ما عبدنا من دونه شيء. And if Allah willed. We will not have. We will not have. Worship anyone besides him. سبحانه وتعالى. We say. That is true. And Allah did will for this to happen. University. He did will it to happen. It's. That's. أريد بها. What is intended from it. It's evil. Because Allah does mention. That everything is happening. Is that which he intended. For the disbelievers. To be misguided. It's something Allah willed. Not what something is pleased with. Because Allah سبحانه وتعالى. He says. If we willed. We would have given everybody. Guidance. Also. If Allah سبحانه وتعالى. Willed. They will not associate partners with Allah. But they conflated two things. Which is what. Because it's university happening. It means. Allah is pleased with it. We say that. No. That's not the case. I think the person is coming from. Maybe the perspective that. Not the fact that the. Oh. The Osul of these four. مدهب are preserved. Therefore. Allah must be pleased with them. I think they might be. Coming from the perspective. If. If the other. The Osul of the other. Have gone. And how can we follow anything else? Like what else do we have. The other. Are mentioned as well. They're mentioned in the books. They're just not served. And created. And worked on. Like these four. Have been worked on. Okay. Like in. If you read. And it's. Of course. It's not the same way. That is going to be transmitted. They've been worked on. Served. And take care of. Like in. So if you. Are mentioned. Are mentioned. Yeah. And you. Of course. Is mentioned. Okay. Plus. How can you say that the truth. Is with these four only. And everyone outside. That the truth is not. Restricted to them. When they themselves. Would come back from views. And. I remember. For example. When he was in. He had a view. And I met him. When he went to Egypt. For example. After. Where. For. calls. Def맛. And. Gives. Altuna. So. They. Straps. And. A. Do you. 노래�. Eight? throwing in. Right. 16. So. Get 100%. Eight. To do. Of course. Is. أحكام ، يقول ، وقد ذكرنا أن مالي كانوا أبا حنيفة والشافيعية لم يقلدوا ، ولا أجازوا لأحد أن يقلدهم ولا أن يقلد غيرهم أحمل لا يقلد أي one to blind for him. Okay. He also mentions another view رحمه الله إنه كتاب. إبن عبد البرئيس كتاب الإنتقائي في ذهبته. There's a lot of the words he mentions in his Jam'ah. بيانه العلم وفضله. He mentions many views. Rather, he transmitted a view. Sorry, any Jama'a sorry. He transmitted a view that he said, أجمع المسلمونة على أن من استبانت له سنة عن رسول الله صلى الله عليه وسلم. لم يقول له أي دع علي قولي أحد من الناس. That the Muslims are unanimously in agreement. Whoever the sunnah becomes clear to them. It is not permissible for them to leave it for the statement of any individual. Okay. The next question I have on this particular podcast is if everyone is following the sunnah, then why is there a difference in the way to praise Allah? How do these differences arise between the form of that hip if they are all following the sunnah? Repeat again one more time. If everybody is following the sunnah, then why is there a difference in the way to praise Allah? How do these differences arise between the form of that hip if they are all following the sunnah? I would encourage this person to read the كتاب by Ibn Taymiah. Removing the blame from the word the scholars. This book Ibn Al-Qayyim. Ibn Taymiah. Sorry. Ibn Taymiah. In this book, Ibn Taymiah speaks about this particular question you asked. Okay. Why are the scholars? But I'll just mention four, for example, reasons why it would happen. The first reason is The evidence hasn't actually reached this person. Okay. And they haven't understood it in that way. For example, Ibn Duaib and he said so this person hasn't got evidence with them. Ibn Duaib and he mentions جاءة الجدة إلى أبي بكر النصدق Grandmother came to Abu Bakr رضي الله تعالى عنه when she came to him she was asking about ميرات تسألوه ميراثها she was saying I want my inheritance. فقال الله أبو بكر رسبوني when he said to her مالك في كتاب الله شيء in the book of Allah you have nothing. In the book of Allah سبحانه وتعالى there is nothing for you. وما علمت لك في سنة and in the sunnah of the Prophet صلى الله عليه وسلم I have nothing for you. Okay. فرجعي go back come to me tomorrow حتى أسأل الناس I'll ask around if somebody has evidence that I don't have. فسأل الناس he went and he asked the people فقال المغيرة من الشعب مغيرة من الشعب I stood up and he said حضرت رسول الله صلى الله عليه وسلم I was praising when the Prophet صلى الله عليه وسلم I gave her a solution when he gave one sixth to the Grandmother فقال أبو بكر المعكة غيرك do you have anyone else that saw this and was there with you he said محمد من المسلمة الأنصاري sorry محمد من المسلمة الأنصاري was sitting and he stood up and he said yeah I was there exactly what مغيرة من الشعب I said what did Abu Bakr didn't do he gave it to him this shows you I tell me the narrative this in the sunnah without the narrative all of them من طريقة من الشهاب from أثماري من أسحاق من خرشته and even with the ape even with the ape here you see the Imam صحابي الجليل العالب أبو بكر الصديق رضي الله تعالى عنه the most knowledgeable man in this ummah after the Prophet صلى الله عليه وسلم didn't have the evidence in this issue so of course he's going to differ with them on this issue if he didn't get the evidence the second reason why the scholars they differ amongst themselves is تعروض الأدي الله sometimes the evidence that reaches them to them seems contradicting to them the evidence in and within itself doesn't contradict one another because it comes from الله سبحانه و تعالى الله صدر القرآن فلا يتدبرون القرآن ولو كان من عندي غير الله لو وجدوا فيه اختلافا كثيرة if this was to come from anyone other than Allah you'd fight contradiction because both of the Quran and the sunnah are from Allah فسنة النبي وحيون ثاني عليه ما قد اطلق الوحياني the sunnah is from who is from Allah سبحانه و تعالى الله mentions here سبحانه و تعالى والنجم إدهاء ما ظل صاحبكم وأغواء محمد is not misguided everything he said is what إن هو إلا وحي يوحا it's a revelation from Allah و سبحانه و تعالى so the Quran and the sunnah are both from who they both come from Allah سبحانه و تعالى so there's no contradiction they won't contradict one another they actually compliment one another but the scholar when he looks at it he sees to see they're not going together the reason is because maybe one is general and one is specific maybe one is restricted and the other one is restricted maybe one is abrogated and the other one is the abrogator يعني العام الخاص مطلق مقيد ناسخ من صوخ one is حقيق one is مجاز all of these is why scholars would do it I'll give you an example of give you a few examples for the people to understand this one we have two hadith of the prophet صلى الله عليه وسلم the hadith of the prophet صلى الله عليه وسلم if the water reaches it can't take it cannot be filthy if the water reaches that amount which is if it reaches that amount it cannot take impurities او داودة تلميذ النساء ان ابنه مجار غناريتي من حديتي من عمري رضي الله و تعالى عنهما ان شاء الله و تعالى الاسنادي الصحيح if you want to see the authenticity of it go to the خلاصة او اليمام النوي او اليمام النوي عام النقوا يكونوا بها بن حجر اثنتكيس انه كتاب تلخيس الحبير او اصوش شيخ للباني رحم الله اثنتكيس انه كتاب اروائ الغلين ان شاء الله و تعالى هذا one hadith these hadith states that if the water reaches أن تكون الماء تحقيقاً الثالثة التي توجدنا هي أن الماء الطهورة لا ينجيسه شيء أن الماء الطهورة لا ينجيسه شيء أبداود، التين ميلي، النساء، و نسائي من حديث أبي سعيد للخدري رضي الله تعالى عنه أن هذه حديث الصحيح بمجمع طرقها و تحديث كل محاولة إذا كنت أردت أن أردت أن تذهب إلى الكتاب قولا سطولة حكام بالنووي المجموع بالإمام النووي ترخيس الرحب بيبنة حجر و أيضاً إروائي الغليل بالشيخ للباني رحم الله في هذه الثلاثة تجدها هنا are these two hadiths there is something that they are not contradicting in and there are a particular thing that they are contradicting one another in إذا بلغ الماء what they don't contradict each other institute two things there are two things that they do not contradict one another the first thing is if the water reaches or more they don't differ both of them cannot take impurity so they agree with each other on that the second thing that both hadiths complement one another is that if the water is below that it can take impurity if one of the four description changes and the reason for this is because المعلمة من المنذر إن الماء طور لا ينجيس والشيء إلا ما غالب على ريحه أو طعمه أو لونه the three things the taste, the fragrance and the color if those three changes the fragrance the taste, the fragrance which is a scent if the color changes and if the taste changes this water is impure there is a unanimous agreement upon that if it is less than two and three of those changes they both agree that it is impure the question here is which is the تعارل is coming is that if the water doesn't change but impurity was thrown into it and it's below قلتين this is where the تعارل seems to come from how do you reconcile between it the reconciling here now is this حديد has a monthum and the حديد أبي سعيد الخدري has a منطوق because حديد is saying إن الماء إذا بلغ قلتين if the water reaches قلتين if the water reaches قلتين it will not take impurity means if it doesn't reach قلتين it will take impurity it will take impurity so here is where the issue comes from and this issue the reason for the خلاف of this issue is can a تخصيص العمومي بدليل الخطاب can you restrict a منطوق based on the form I see صاحب المراقي when he speaks about المخصص المنفصل he mentions that the قياس sorry the مفخوم the two types of مفخوم مفخوم الموافقة and مفخوم المخالفة they can restrict the منطوق and that's the مذهب he takes remember we spoke about the مفخوم we divided the مفخوم into two types مفخوم الموافقة and مفخوم المخالفة and we said that the مفخوم الموافقة is two types مفخوم المساوي and the two types are مفخوم الموساوي مفخوم المولة المفخوم المخالفة we said which is also known as دليل الخطاب مفخوم مصفع مفخوم الشرط another example why the scholars which I'm still on the same second one where the scholars were different for example is can you take money on the اذان so if somebody does اذان can you take money on it some of the scholars they said they're not allowed to and some scholars they said you are allowed to the ones we said you're not allowed to they took the hadith of صلى الله عليه وسلم he said to him صلى الله عليه وسلم he said والتخذ مؤذين لا يأخذوا على اذاني اترى take a مؤذين this مؤذين does not take a reward for his اذان ولماء محمد narrated in his musnad أبو داود في سناني واتلمي في جامعي ونلماء من نساء narrated in his مجتبة which is the سنان الصغراء now this hadith the prophet he said to him take a mu'adin that doesn't take a reward for it and then we the other party I'm bringing the hadith أبو محضورة أبو محضورة the prophet gave him a صرة in there was a فضة the narration mentioned ثم دعاني حين قضيتوا التأديين فأعطاني صرة تنفيها شيء من فضة the prophet gave him after he did the and he finished the the prophet gave him a reward for it he gave him a purse inside that was فضة so it's a situation where it's not a lack of evidence you rather you have two evidences that appear to be contradictory and the scholars within themselves they differ upon how do we reconcile the second group of scholars they said this is a specific situation we could not generalize it that's the second the third view of the scholars which is the strongest and it's the best because they are acting upon the hadith which is trying to bring the two evidences takes precedence over dismissing one so what they said is he said it's talking about when the person conditions and he says I'm not going to do unless I'm giving this okay that's what he's talking about when the prophet said take a reward take a reward that doesn't take a reward it means the one who doesn't condition it but if he just does the adhan and someone gives it to him without he doesn't put conditions he says I'll do the adhan but you know I've got a family commitment I'm not going to put any conditions I'll still keep doing my adhan that's what they did so that's the second way why the scholars might differ the third way is this particular word عدب المعرفة بدلالة this particular word the scholars don't know what it means or they there's differences of views for example the prophet SAW he said in the حديث لا طلاقة و لا عتاقة في إغلاق حديث أحمد narrated in his Muslim ابن أبي شيب narrated in his Muslim أبو داود narrated in his Sunan ابن ماجه narrated in his Sunan the word لا طلاقة و لا عتاقة في إغلاق there is no divorce and there is no freeing of emancipation of your slave في إغلاق in a state of إغلاق في إغلاق so what is إغلاق some scholars they said coercion some scholars they said no it's anger and this is the call of the عراقيين some of them they said it actually means when a person does these three divorce there is difference of views on this the word and the meaning also another famous example is when المطلقات يتربصن بأنفصين تلاة تقرو that the women who is divorced يتربصن she would wait this is the scholars by the way as a side benefit they say المطلقات يتربصن يتربصن is خبارية لفظا إنشائية معنى يعني يتربصن means they are waiting it means they will wait it's a command يتربصن بأنفسه ثلاثة قرو ها يوز قرو دواد قرو في إجمان there is ambiguity as I learned محمد الأمين شانخيطيو mentions دواد قرو يطلق according to Arabic language يطلق لغة على الحيل sometimes according to Arabic language is حيث sometimes it's considered to be تهرد because the prophet صلى الله عليه وسلم what did he say دعي الصلاة أيام أقرائك hold back your days where you're on your menstruation hold back from the prayer the prophet used the word أقرائك the word أقرائك comes from the word قرئة و لذلك the poet he said ياربدي حنق علي قارضي له قرو كقرو الحائضي which means he يعني pissed her and you know يعني he he done طعن of her until the blood came from her like the blood of her menstruation also it can be used as a وطهر like ألعشا said في كل عام أنت جاشي بغزوة تشدوا لأقصاها عزيما عزائكة مورتة مالا و في الحي رفعت لما ضاع فيها من قرو إنسائكة يعني أطحرهن و يستخدمه حيض شوكاني بسبب ذلك رحم الله والحاصل تفهم أن القرو في لغة العربي مشتراكون بسبب ذلك قرو في اللغة العربية تأخذين بين الحيض و الطهري و لذلك و لذلك لذلك اختلف أهل العلم في تعيين ما هو المراجب القرو المذكورة في العاية لذلك لذلك سوف هناك تفهم في ما اختلفوا في القوائد الأصولية القوائد الأصولية التي تستخدمها هو مختلف أرى هناك تفهم في القوائد الأصولية مثل الأصل في سغة الأمر إذا تجرد عن القراء هذا سؤال إذا الله يتعالنا لكن يتعالنا سبحانه و تعالى يتعال من أي مواجه فقط هذا المراجب يتعال أو لا يتعال لا يتعال و also يتعال يقتل الفورية و التكرار إذا الله يتعال إذا فقط لقد يفعل افضل و يجب أن يكون فعله تفهم لا يتعال حيث لذا هناك ممارس العلامة محمد العلامة أحمد عبد الحليم عبد السلام أحمد عبد المشيئة يتعال و رحمه الله و تعالى لماذا هناك تجارب و سكولز و خلافة عبدا اول مؤسسة لكم في هذه المقابل هاتفا is not really a question that is more of a comment سلفية is not a madhab it did not exist during the Prophet sallallahu alaihi wasallam's time nor the time of the tabi'ain it is a newly invented cult The reality of those who say this is that people haven't really understood what سلفية means that what is shelafiyah it means those who follow, who hold onto القرآن والسنة والفهمة of the three golden generation They don't believe in ta'as or fanaticism towards the madahibs Nor do they call towards turning away from the madahibs in totality And not to give importance to the statements of the scholars Nor do they call to everyone do it you had yourself Salafiyah I mean Salafiyah is when it comes to madahibs There are four foundations which their discussion argument revolves around Number one is their argument is that the truth And the Haq is not the statement of the scholars necessarily Okay يعني أقوال العلمة the statements of the scholars It's not a delil in and within itself I mean you can't say رمام أبو حنيف I said and then I would say The one that has that is Allah عز و جل إنما قول المؤمنين إذا دعوه إلى الله و رسوله يحكوم بينهم أن يقولوا سمعنا و أطعنا It is what Allah and His messengers say is the one that we just have to follow and adhere to and submit to So the أقوال العلماء And the أقوال of the أعيما ليست دليلا في حديثاتها تستفص أن الشيخ العسام تيميا In his Kitab من هجر سنة النبوية The second the sixth volume إبن تيميا transmits إجماع The Ahlu l'ilmi unanimously agree upon That the Kitab and the Sunnah are the evidences And anybody other than the Qur'an and the Sunnah Their statements It's not an evidence in and within itself The second issue when it comes to Salafiyah Regarding Ta Madhub and Madhabiyah and Madhabs Is that they believe That the truth is not restricted to the four Imams Which we already mentioned before شيخ العسام تيميا رحم الله mentions that Also in his منجمع من هجر سنة النبوية the third volume He says No one from Ahlu l'ilmi ever said That the four Imams were unanimously agree upon Four of them That the truth is restricted to them No one said that from it Right that rather The truth can sometimes be outside these four That could happen The third thing That the Salafiyah when it comes to Madhabs They believe is that The person must look for the evidences If he has the ability to do so If he doesn't have the ability Then he can blind follow As a رخسة Okay Because Allah said in the Qur'an فتقوا الله مستطعت وفي الله as much as you can لا يُكَلِّف الله نفساً إلا وصعها العلم محمد الأمين شنقيطيه When he came to the ayah فلا يتدبرون القرآن أم على قلوبٍ أقفالها I encourage everybody who can read the Arabic language To go to the Kitab أضواء والبيان في إضاح القرآن بالقرآن by محمد محمد الأمين شنقيطيه رحمه الله When he explains the ayah فلا يتدبرون القرآن سورة محمد He does this دوره Gold Tens of pages He comments on that pondering over the Qur'an He argues with أصولين Who say that you can't do pondering On the Qur'an unless you're a muchtahil And things like that He discusses that in great details And he mentions that رحمه الله تعالى ويسلوا بهذا تعلم أن المضطرة للتقليد الأعماء إضطراراً حقيقية بحيث يكون لا قدرة له البتة تعالى غيره مععدم التفريض لكون لا قدرة له أصلى على الفهمي أو له قدرة على الفهمي وقد عتقى عاقته عوائق قاهرة عن التعلم أو هو في أثناء التعلم ولكن هو يتعلم تدريجياً فهو معضور في التقليد المذكور للضرورة لأنه لا مندوحة له عنها أما القادر على تعلم المفرطشه والمقدم أراء الرجال على ما علم من الوحي فهذا ليس بمعذور يعني فبهاز it doesn't have the ability يعني هزغد the ability هزغد the strength هزغد the knowledge to go follow the Qur'an and the sunnah and then he can blind follow but the one who is negligent he says and deliberately chooses to take the views of the scholars and abandons the Qur'an and the sunnah that person is excused the fourth final point that Salafi is when it comes to مذاهب is that they believe ضرورة إطلاع العالم أو طالب العلم على مذاهب أحلى العلم look at the views of the scholars look at who is strongest to the look who is closest to the حق and the truth okay and this is something that سالفية and the misaliphies when it comes to مذاهب these are the four points they have be open minded go research and look into the matters okay جزيخ لخيرن moving on to the next podcast we did we actually looked at the the عكيدة the creedal belief of a particular group known as the شاعمة let's give the viewers a short clip just to refresh their memory of what we spoke about can you please define briefly what عكيدة means and the second one is please can you go through who are the أشاعره so العكيدة is it's the six articles of faith وَتُؤْمِنَ بِاللَّهِ وَمَلَائِكَتِ وَكُتُوبِهِ وَرُسُرِهِ وَلِيَوْمِ الْآخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِهِ and there's also other things that scholars add on to عكيدة which they've taken from the Qur'an and the Sunnah the unanimous agreement of the سالف الصادح the pious predecessors which is the issue of مُسَمَّ الإيمان what does إيمان actually mean the issue of الإيمامة related to the muslim leader how do we deal with the muslim leader and other issues like that generally speaking that is what عكيدة is the أشاعره they refer themselves back to a man by the name of أبو الحسن الأشعري who goes back to originally the noble companion أبو موسى الأشعري أبو الحسن الأشعري's father he was from the people of أهل السنة والجماعة he was a muhaddith his father can i define who أهل السنة so we have an understanding of it so okay you can but before i allow you to do that you're saying أهل السنة are not the أشاعره because the أشاعره call themselves أهل السنة as well أهل السنة are when the scholars say فولانون على سنة it means he's in line with the revelation and uhadiths in his speech and his actions can't be from the people of the sunnah while you're still opposing الله and his messenger it and the sunnah is the prophet and the four rightly guided خولفه in their speech in their belief and in their actions is that is that is that something a person can deny no that's perfectly fair that's fair to say that this is it but i want you to understand one thing like we spoke about last time that the mother had been fiq and i understand your point that it's difficult in fiq and akhida no problem the mother had been fiq they were humans who were attempting to understand the quran the sunnah and the companions in akhida these are also human attempts to try and understand the quran sunnah and the companions no you might disagree with them they might get it wrong you might say this is this you know this goes against the quran but it's their interpretation no shahi that's my point i'm what i'm saying to you is that these issues have unanimously been agreed upon every muslim would agree the quran and the sunnah and the sahabahs is the way forward yes yeah yeah اشعارة don't agree with that i'm gonna bring their references and their statements anyone i mentioned from the اشعارة is not someone they're gonna deny okay go on and i'm gonna prove today إن شاء الله تعالى that the اشعارة today the اشعارة that we know today are not اشعارة of the early way of أبل حسن اشعري the اشعار of today are جهمية محض فقردين الرازي you gave precedence to that logic over the text with that premise he comes to the quran and the sunnah he's going to believe what the akal has affirmed so when you see them interpret verses to a meaning that you're thinking this is what they came to it's not because they believe the quran and the sunnah to be a source of legislation well let's go back a step because what part of that in your mind goes against the quran the quran takes precedence over our akal let me give you another statement i'm sorry i don't know wait one second i don't want you to move from this because i want you to understand something because you're looking it from your perspective and i can understand the way you're looking at it but i want you to understand the other person's perspective when you hear about that Allah descends to those you say and someone asks you how do you do it you say you have just done what فخردين الرازي is exactly the same the akal doesn't unsize we make tough with we say الله told us subhanahu و تعالى in the quran again i'm not choosing to what i want to believe and what i want to do tough with them they don't see the choosing yes they are that's your claim on them no sunus is one of the great books they study his kitab he's got the kitab he's got the kitab he's got the kitab he's got the kitab so he's saying here anyone who claims that the way to know the truth is the kitab and the sunnah the refutation on this person is the following ها رجل شايد شايد if imagine i said this to you they believe it's من أصول الكفري it's this belief of Allah to say i'm going to hold onto the quran and the sunnah بيجوري has a رسالة called علم التوحيد this is a haqi book it's علم التوحيد it's called you're an أش عري this is the book you taught you learned إبراهيم البيجوري is considered شيخ و الإسلام for them they call him شيخ و الإسلام إبراهيم البيجوري look at it look at how he talks just what people understand و أقيدة for them is and إبراهيم البيجوري for example أو إبراهيم التوحيد إبراهيم التوحيد if you have read this و أصطية we studied و أصطية و الدليل قولوا تعالى صف you three four pages it's just dillil إبراهيم البيجوري every time و الدليل قولوا تعالى و الدليل قصح that's very common in it look what he does he said ف يجيبوا في حقه تعالى الوجود ف الله تباركوا تعالى existence is a must و ضده العدم and the opposite to existence is not to exist و الدليل you're waiting for ayah and the quran right the evidence for that is the existence of the creation شايد الله عبدي الله it's something to be shocked with people's studies as a form of توحيد he negates Allah's names and attributes with not one ayah or hadith look at their lectures and their reminders and their lectures and their works the quran and the sunnah are very little it's a very big topic you've given me a very short period of time what I want to say إن شاء الله و تعالى is that we're out of time okay so we spoke about a number of different issues we really dissected this this group's belief in a lot of detail I think you brought a lot of new information to the table which may not have been heard in the English language before you went into their books you quoted from their books you quoted from their scholars and you really showed how they have deviated and how it was kind of a progressive deviation you mentioned four individuals I believe but it was a kind of progressive deviation into what we end up now where they are so far from أهل السنة on one side and the أشعر on the other side and also then you also addressed some of the more contemporary challenges like why are you even talking about عكيد do these abstract matters of عكيد that even affect anybody in the 21st century so there was quite a comprehensive podcast it was a controversial one but I thought it was a comprehensive one and you know I think a lot of people who want to understand this particular group's methodology more than they can refer to the to the full video any thoughts that you have about this particular podcast it's important to learn توحيد you know وبعضوا فالتوحيد وعلمون ينبلوا على العلوم كلها ويفضلوا قد أوجب الرحمن ومنه قدراء ليس السحردين حتى يدراء يعني it's important to study توحيد and ground yourself with توحيد it's why you're in this world الله says in the Qur'an وما خلقت الجنة والإنساء إلا ليه عبدون ما أريدوا منهم من رزق وما أريدوا إن الله هو الرزاق وذل قوة المتين the reason why you're brought to this world and Allah brought you here is to worship Him سبحانه وتعالى so you have to study what عبادة is you have to understand what canalify your عبادة and your act of worship you need to study وإلا إله إلا الله means step happens why you're here ألم تلكي فضرب الله مثلا كريمة طيبة كشجرة طيبة أصلها ثابت وفرعوها في السباة الله mentions that this word لا إله إلا الله is a word of salvation and prosperity it is it grounds a person in this world and it brings them prosperity in the hereafter اللذين أمن ولم يلبسوا إيمانهم بظلم ولا إكلهم الأمل وهموا تهدون you're gonna have safety in this world and you're gonna have a paradise gonna wait for you on the hereafter the professor Alislam explained in this ayah that the word ظلم here means شرك he said did you not hear the statement of the righteous slave of Allah إن شركة لظلم عظيم so studying توحيد whether it be توحيد الربوبية and توحيد الألوهية and توحيد الأسماء والصفات the three types of توحيد that I found in the Quran الله says رب السباوات والأرض وما بينهما فعبده وستبر لعبادته هل تعلموا له سبيع الله mentions in this verse the three types of توحيد رب السباوات والأرض وما بينهما روبوبية فعبده وستبر العبادة الألوهية هل تعلموا له سبيع الأسماء والصفات الله mentions in Surah Al-Fatiha الحمد لله رب العالمين الله mentions الحمد لله praise is to Allah تبارك وتعالى رب العالمين الربوبية الرحمن الرحيم الأسماء والصفات إياك نعبد وإياك نستعين الألوهية by the way I can read Fatiha I just jumped from those verses to the others so in those verses الله تبارك وتعالى tells us الربوبية الألوهية الأسماء والصفات which I found in the Quran great scholars of Islam have also mentioned these three from those great scholars of Islam is ألمام أبو حنيفة ابنه ضطر حمال الله mentions it شيخه الإسلام ابنه تيميا mentions it ابنه جرير الطبري mentions it in his تفسير even أبي حامد الغزاري في كتابه أحياء ألوه الدين he agrees and he refutes those people who deny the concept of تخصيم الترحيد he mentions it in the مقدمات of his كتاب أحياء ألوه مع الدين مع ابن الله الحمد لله I've read the كتاب أحياء ألوه with دين ample times so I'm very acquainted with the كتاب the point brothers is that and sisters we're watching that you have to ground yourself with your تورحيد you have to ground yourself with يعني أقيدة you have to study these things and then when you study that you study the tawa'if the groups that are out there as a poet said أعرفت الشرر لا للشرر ولكن لتوقيه ومن لم يعرف الشرر من الخير وقع فيه لا لي the evil allows you to be grounded more on what you are upon the hack will become more clearer to you when you see the falsehood and the evil that is out there حديفة بن وليمان and he said كان الناس يسألون رسول الله صلى الله عليه وسلم عن الخير وكنت أسأله عن شرر وقعفة أيديه كني حديفة بن وليمان فعن الصح مسلم الناس يجب أن يذهب إلى صلى الله عليه وسلم صلى الله عليه وسلم وقعفة عن الخير وقعفة عنه وقعفة عن الناس وقعفة عن الناس لأنني أخذت وقعفت يجب أن أخذت نعم باردقافي دعنا نذهب إلى بعض الأسئلة التي الناس كانت أولاً أخبركم أنت لا تعتقد أن تفعلي العلم الكلام كتبية فلسفية وكتبية أعني ألو غازالي سبسيفياً تفعيل الأسئلة yet he's still يجب أن نفهم أن مراحل ومراحل هو العلم الكلام يجب أن نفهم هو العلم الكلام وهي فلسفية the same or are they two different things مراحل التي يمانتروا as follows the first stage is مرحلة a stage where it's the أولي متكليمين like واصل من عطاء وعمر من عبيد أبو الهوذيل العلاف محمد من الهوذيل البصري these people أبراهيم النظام the mu'atezila the heads of the figures واصل من عطاء who took from حسن والبصري عمر من عبيد which أبو حريفة رحمة الله زل لعنة الله على عمر من عبيد and may Allah curse people عمر من عبيد and أبو الهوذيل العلاف whose name is محمد من الهوذيل البصري وإبراهيم النظام these people are the early stage of the متكليمين like when you look at them this science of العلم الكلام it's just it's all over the place the مصطلحات all over the place متناترة they're not organized for them because the science hasn't fully been written problem that makes sense because it's the early stages but they did have terminology that they adopted because at this particular time the greek logians works like playto and who do you call it أرستوطول and their works have been pushed into the مصطلحة so they they are acquainted with it but the science hasn't been written very well and this particular time the scholars do you mention like شيخ والسام team and other great scholars has mentioned that this particular time عرستوطول and playto's argument and secretary secretary's arguments are not yet put to the forefront the second مرحلة is مرحلة where the أشاعر came into the discussion and they came and they went into this مرحلة this is called مرحلة to تطور where it evolved more العلم الكلام where it has a مدرسة and science they're introduced with something known as إثباتل جوهر الفرد and other than that which they pushed but originally was taken from the greek logian's works واصم العطاة I already mentioned the third مرحلة which is a مرحلة where علم الكلام and علم الفلسفة philosophy became one of the other and one became they became exactly the same and people studied it the last and final stage is the blind followers who came after that بيجوري and سنوسي and the likes of these people who didn't add anything else to it except just manipulate it and play around with it so علم الكلام today when you really look at it and you discuss it and you study it and you observe it you can't separate it from philosophy it's one and the other okay the next question I have for you from this episode what is the difference between ماتوريديس and أشعاريس when it comes to the ماتوريديس and أشعاريس there are a few things we need to look at the first thing is that the ماتوريديس is a فرقة كلامية بدعية they are from the متكلمين and they are an innovative group the ماتوريديا they go back to a man by the name of أبو مصور الماتوريدي and this أبو مصور الماتوريدي his name is محمد بن محمود محمد بن محمد بن محمود الماتوريديس سمرقانديو the place he is from is ماتوريد and ماتوريد is a small village inside inside سمرقاند which is ماوراء النهر that's where he was born أبو مصور الماتوريدي and it's been attributed to him and it wasn't attributed to him when he was alive it just became like even the أشعالة after أبو الحسن أشعالي died the group came about أبو مصور الماتوريدي the group the ماتوريديا they came out after he died okay so it went through stages the مدهب there's a مدهب مرحلة which is known in مرحلة تأسيس where the foundations were being placed and this was at the beginning when he أبو مصور الماتوريديو would debate with them أعتزل everybody was debating with them أعتزل أعتزل with the problem every group argumentation so he debated with them but he adopted some things from them as well he took some of their views and their and he got affected by them in many issues after that he got affected by a man whose name is ابن كلاب who died at 200 feet in Hijriah okay he adopted it from him the concept of which we already spoke about the speech of الله تبارك وتعالى كلام نفسي yeah you know he took that from them so this was the beginning was the early stages مرحلة تأسيس and then came the مرحلة تكوين where it became يعني structured and he had followers him أبو مصور الماتوريدي he in terms of the مدهب that he follows from the four imams is the حرفي مدهب okay and he's مدهب يعني يعني مرحلة تأكوين where the مدهب is being established and everything it was alien supported by أبو القاسيس two individuals مرحلة تأكوين who pushed it who gave it some some يعني تأكوين structured it a bit right yeah is أبو القاسيس حق بن محمد ابن السماعيل الحكيم السامرقاندي and also أبو محمد عبد الكريم ابن موسى ابن عيسى البزدوي now came after that day but no authorship yeah no works have been written and then came that مرحلة التأليف والتصنيف والتأصيل authorship works were being written foundations will be placed fully and this is where أبو المعين النسفي النجم الدين عمر النسفي came about they placed قواعد and أصول for the مدهب يعني مدهب الماتولدية عقيدة الماتولدية and then after that is the last and final stage which is where is spread توستع والان تشار and it spread in many lands and it really got helped by the سلاطين الدولة العثمانية they pushed it a lot the Ottoman empire because they they adopted it they loved it so it's spread في شرق الأرضي وغربها it's spread in بلاد العرب in many Arab countries also India that's where it really spread Turkey spreads they follow the مدهب الماتولدية Persia also أزبريكستان all these places spread a lot in those lands and the one who's he pushed it and is كماليبنه مام he pushed it a lot so in terms of the مدهب of the ماتولدية that's the stages it went through in terms of the difference between them and أهل السنة in general the ماتولدية when it comes to أصور الدين عقيدة they categorize it into two they say there's something called الالهيات and that which they call أشارعيات that which they call الالهيات is basically أقليات it is that which ما يستعق ما يستقل العقل بإثباتها the عقل can independently prove these things and here they add in توحيد of الله تبارك وتعالى and الله's names and attributes that's what they do توحيد of الله تبارك وتعالى and also الله's names and attributes they put it into الالهيات العقليات things that can be proven but logically then they go to أشارعيات which is basically سمعيات textually based and here they put in النبوات prophecy they put in عذاب القبري the issues related to the hereafter يوم الأخرة and even amongst themselves they differ upon the النبوات should we put it into the الى عقليات or the سمعيات or the الهيات or the شرعيات which one should we put it should we put it under they go against أهل السنة in many things first of all is where they take their دين فهم yeah the difficulty they just divided into أهل عقليات and سمعيات whereas أهل السنة والجماعة where do they take their رليجن from القرآن and the إجماعة of the أمة they don't also they agree with the معتزلة أن أشاعر in the issue of affirming الله تبارك و تعالى existence sorry mainly they agree with the معتزلة أن أشاعر in the issue of how do you believe in الله تبارك و تعالى we believe believing in الله تبارك و تعالى is to know to وحيد فعلم أنه لا إله إلا الله و إضافة right they believe as we mentioned أول واجب على المكلف the first in this place upon the person who's مكلف who's reach age of puberty is another right remember looking and pondering which they مين دليل الأعراض و حدوث الأجسام which you touched on and obviously yes it's a big issue it's a big issue it's a very big issue so according to them the people are not Muslims they make the fear of of عامة to الناس so from that perspective also they when it comes to الله's سبحانه وتعالى characteristics of speech they agree with their شاعرة like the difference between them and the شاعرة is أشاعرة they they they they they they how many characteristics they they have found seven characteristics whereas the what you read they have found eight characteristics they say الحيات عن القدرة عن العلم عن إراد عن سمع عن البصر عن الكلام عن تقوين that's the eight the eight one that they add on to there this is what they affirm the maturidia also the difference between them is the issue of مسألة التحسين والتقبيه العقليين it's another issue they are مرجئة just like the شاعرة when we spoke spoke about they are مرجئة when it comes to إيمان they believe التصديق بالقلبي فقط افرم it in your heart some of them say الإقرار in the in the in the on the tongue يعني افرم it on your tongue and actions don't enter into and it doesn't increase لا it decreases they say it's حرام to say the مسألة هل سنة منشن which is الاستثناء في الإيمان يعني to say أنا مؤمنون إن شاء الله they don't allow that they also believe ان الإسامة والإيمان مترادفان إسلام الإيمان are just one of the other so they fall short on that issue I encourage if anybody wants to really know about them more more more there's a رسالة the majesty written by شمس الافغاني السلف يا رحمة الله يرى تكتاب كل الماتوريدية وموقفوا وموقفوا من توحيد الأسماء ورصيفات it's a very beneficial كتاب I really admire it so I encourage people إن شاء الله ان تعالى to read that كتاب also شيخ محمد عبداللحمان الخمس يزا كتاب كود منهج الماتوريدية في العقيدة also الشيخ الإسلام يبنو تايمي discusses them in great details in his مجمع الفتاواء and also in his كتاب شيخ محمد يبنو صالح الوثائمين if you go to his مجموع يبنو الوثائمين مجموع the third volume page 307 308 he also talks about them over there as well okay so is it fair say that the the ماتوريدية and الشاعر are very similar in a lot of things and then there are also some small differences between them like the the fact that the the the the the the from eight characteristics and so the الشاعر who only from seven things it's a very small difference between them too but they are one of the other so one of the things that came up time and time again on our podcast was the difference between textual evidences and using the عقل the intellect and the question that has asked to what extent are we allowed to use عقل in the religion are we allowed to use the intellect in the religion first of all we have to understand the عقل according to أهل السنة والجماعة has a very high station and we in أهل شاء الله تعاله من الله make us from أهل السنة we believe إن شاء الله تعالى that the عقل has a منزلة رفيعة a high level for example if you look at the hadith of the Prophet ﷺ when he speaks about who is you know commanded to do acts of acts of worship who's يعني منوطن بالتكليف يعني who do we say you have to fast you have to pray يعني or you have to go hajj is a person who has يعني عقل right sanity yeah the Prophet ﷺ said حالية رفيعة قلب عن ثلاث إن the pen has been lifted from three عن النائم حتى يستيقى the one who is sleeping until he wakes up وعن الصبيح حتى يحتلم and the one who is you know the child who has reached age of puberty and last but not least وعن المجنون حتى يعقل and the one who is insane until he gains sanity so you can see is given an importance to him that's that the the shara is has made مناطل تكليف upon the عقل also the قرآن السنة when you look at it it urges us to think and ponder and analyze and you know critique and we're being told to do all of that if you look at the the concept is تدبور انتفكر انتذكر all of those are referring to people to use يعقل also الله تبارك وتعالى he praised the people who have you know great minds الله praised them وما يذكروا إلا أول الألباب أول الألباب means the smart people the clever people the ones who use their brain they're the ones who are going to take reminders from all of this الله praised them also الله تبارك وتعالى he spoke against those people who dismiss using their عقل in this right place الله says وإذا قيل لهم اتبعوا ما انزل الله قالوا بل نتبعوا ما ألفين عليه آبانا أولو كان آباؤهم لا يعقلون شيئا ولا يهتدون ومثل الذين كفروا كمثل الذين يلعقوا بما لا يسمعوا إلا دعاء ونداء صمم بوك من عمير فهم لا يعقلون so الله تبارك وتعالى I spoke about the people who basically when they are told to follow the the and they are told to follow the proofs and the evidences their response is قالب ونتبعوا ما ألفين عليه آبانا we will follow that which we found from our forefathers when الله تبارك وتعالى he says أولو كان آباؤهم لا يعقلون شيئا what about if your fathers or not yeah they have said telling you things that are insane are you going to still follow them are you going to do it also then الله تبارك وتعالى he speaks about the people who basically call into the dead who can't hear them you can't speak to them and they just call into them and then الله تبارك وتعالى he said so this shows you that the importance that the عقل has also الله تبارك وتعالى he mentions that يوم القيامة the people were going to regret it other people that didn't use their عقل وقالوا لو كنا نسمع وقونا عقل ما كنا في أصحاب السعير فاعترفوا بذنبيهم فسوحقا لأصحاب السعير so we kind of touched on this issue of عقل and يعني in the the other the other the other the يعني دعاقل and the text we made a whole entire podcast on this particular issue yeah we spoke about in great details but what we what I do إن شاء الله تعالى people to listen is that the concept of عقل there has to be a middle part that we take regarding it بين الغلوي والجفا we don't go extreme exaggeration and we don't go extreme in negligence regarding the عقل يعني we have two groups one group of people who've given the عقل unrestricted boundaries do what you want question everything critique everything analyze everything and think that the عقل hasn't got boundaries hasn't got limitations those people have gone extreme in the concept of عقل and we have another group of people who يعني dismissed the usage of the عقل and you don't care about the عقل and they're the سوفية ومنحا نحوهم and those are on their path they don't care about the عقل and they tell you things that are absurd and يعني an illogical absurdity you're like are you sure are you saying like people some people like that and another group of people like the معتزيلة ومنحا ومنحا نحوهم and those who take their path the عقل is the source and it's the evidence and the proof and we need to be in the middle when it comes to that we don't go extreme like these people and we don't go extreme in this one how can we يعني be in that middle path what we have to understand is the عقل it has a great station in our religion I already mentioned that and I gave some evidence for it but Allah did say in the Quran وخوليق الإنسانه ضعيفة الله created the human beings weak in other words the brain is part of those weak parts of your body correct just like you can see and Mashallah your eyes are good and 10 out of 10 your sight is good you can drive Mashallah but your eyesight is restricted the brain is a part of you that's also restricted and there are things that the عقل cannot really speak about for example you have to understand your عقل has لا دخل له في الغيبيات you can't speak about the unseen because the عقل really speaks about that which it it has seen عقل compares if I asked you right now draw for me an animal that does not resemble any animal on the face of this earth you wouldn't be able to you wouldn't be able to you're going to make the wing it's a bad wing you're going to take the the whiskers from يعني you're going to take characteristics from animals you've seen you can't bring something to the table you haven't seen so the عقل cannot really speak about the unseen his brain is it's not like that the second thing is لا يستقل بالهداية the عقل independently cannot know the detailed matters of guidance that's why الله تباركه تعاله said in the Quran ولا قد مكنناهم فيه ولا قد مكنناهم فيه ما إم مكنناهم فيه وجعلنا لهم سمعاً وأبصاراً وأفئدة فما أغنى عنهم سمعهم ولا أبصارهم ولا أفئدةهم من شيء إلكانوا يدحلون بآياتي لا يوحق بما كانوا بها استنزئون وصلات باركه تعاليه مانشز في القرآن يعني the guidance enhance of الله is guides الله says وإنه وإنه وإنه وإنه واحد ا said فقط خطرة الله وإنه وإنه لك نحن خطرت وإنه وإنه روحا من أمننا. ما كنت تدري ملكتاب ولا الإيمان. You didn't know this. None of this. ما كنت تدري ملكتاب ولا الإيمان. You didn't know the detailed issues of إيمان. You didn't know the details issues of the religion. You didn't. But Allah gave it to you. So this shows you that the guidance is in whose hands. Allah can bring you to the general concept of guidance but he can't bring you to the detailed matters of guidance. Last but not least, the عقل لا يستقل بالفصيب بين الناس فيما تنازع وفيه. If two people argue on a matter, okay. And a third person comes, let's say these two are very smart people, they have a conflict. Okay. If a third person comes who's smart as well, can he distinguish between the two of them? No. He just becomes a third problem. Yeah. Just another insight to add to the original two. والذلك ابن القيم رحم الله. In his lines of poetry he says دريلا. So the person has to understand that the عقل is like the eyesight. It's like other parts of your body. Yeah. It has restrictions and limitations. And that's when you say I believe Allah and his messenger. What they say hasn't got those limitations. Because Allah سبحانه وتعالى speaks about the unseen as much as you can speak about that which is seen to us. سبحانه وتعالى because we have the pixel and Allah has the whole jigsaw. Yeah. Not to mention that the intellect differs from different people of human beings. Right now. So whose intellect are you going to use to understand those two. Okay. Let's move on to the next podcast then. So in this one, we actually went into a little bit more detail about the same group that شعر. And we looked at one of the one of the main deviations that has occurred between them. And that was how to understand Allah's names and attributes. So let's play a short clip for the viewers at home to see what we discussed. And since we're going to be talking about Allah's names and attributes, we have to understand that we're not going to take any of this from anyone after the Prophet and his company. And that's the first people we take it from. Okay. And I think that's very important that we agree on that. الإمام الشافعي. Debated a man by the name of Hafs Al-Falt. Now عبداللهي بن عبدالحكم. And he said after he debated with him. الإمام الشافعي was in utter disappointment. And he was. And he hated العلم الكلام. الإمام الشافعي used to say from that day after that discussion. He saw what this kind of ideology is. He used to say for a person to do a mistake. And then people just say, oh, he did a mistake. It's just a mere mistake. It's better for him than to make a mistake. And that mistake leads to her heresy. الإمام الشافعي. I think we did it before but just translate كلام like roughly. Well, I loosely just the truth is it's Greek philosophy. Okay. It is the knowledge that was taken from Aristotle and the likes of these people. Also by the way, I believe the whole entire Quran there is no متشابه. The whole Quran. There's no متشابه in the Quran. أليف لاميم is not متشابه. Again, we're talking about word. أليف لاميم is حروف. So you don't believe a single word in the Quran. So what's Allah talking about here? أليف لاميم, we know the wisdom for why Allah chose it. إعجاز العرب. To make the Arabs feel unable. But no one asks about the meaning of letters. We ask the meaning of words. So what does Allah mean in this word? What does ABC mean? Exactly. أليف لاميم, if we don't read it as ألم. We read it as أليف لاميم. The letters and the basic knowledge that you take in نحو is when he speaks about a كلمة or a كلام or the types of he mentions وحرف جاء اللي معنى. Basic book of Adjurumi mentions that. The حروف are two types. حروف المعانية and حروف المباني. So no one asks about the meaning of حروف المباني. No one ever says to what's the meaning of أليف تا جيم حق. So the Quran to ask that is incorrect. But Allah affirms that there are آيات نقل عن المتشابه. How can you say there's no متشابه in the Quran? You're going against what Allah says directly. I'm saying to there's no word in the Quran which is متشابه. Then you said to me أليف لاميم. And I said to a word that's considered letters. So what does Allah mean in آيات نقل عن المتشابه. When he says. There's متشابه. Okay the متشابه is نسبي. Subjective. Each person has a متشابه. There might be a verse in the Quran. I read and I don't know what it means. So I take that subjective verse to the verse which are محكم. It might be متشابه to me but not necessarily somebody else. So can they move forward say it might be متشابه to us but Allah is not. No problem. No, no. That doesn't mean you're making on everybody, the people. So you're saying within the creation he's always living on the planet. So here. So as you can see from that clip the whole discussion on this podcast particularly revolved around an آي in سواء العاملان آي number 7 where Allah talks about محكم آيات and متشابهات. And some of the أشاعر or the أشاعر of themselves have actually broken up into two different sections here in terms of how to understand Allah's names and attributes. One of them make تقويل which means that they interpret them and they give them another meaning and then some of them the other part make تقويل which they say we don't know what these names mean or attributes mean was أحل سونة affirm the apparent meaning of these names and attributes and we had a very lengthy discussion I think 2-3 hours plus into that particular topic and we went back and forth on some of the different arguments. So I refer anybody who wants to get an insight into some of those details they can watch the main episode Insha'Allah. Let's move on to some of the questions that people had. The first question is كان خبر الأخد which is like single iterations benefit us with certain knowledge and can we use them in عكيدة So this concept of categorizing the خبر into حال and متواتر first of all let's take a step back this by the way the concept of خبر and how it came to us and stuff like that it's actually a science or it's a matter that's discussed in the science of Hadith even though أصولين do talk about it it shouldn't be something they talk about it's none of their concern they should be dealing with how to extract the understanding from the textual evidences and how do we understand the Quran and the Surna that's what أصولين should be dealing with whereas the محديثين and the people of Hadith are the ones whose job is to bring the authentication and how it came to us that's their job so it's not meant to be for the أصولين to talk about it so that's why when it comes to أصولين they should be talking about these issues and the issue of مراسيل I really don't take it from them I stick to the محديثين on this issue but when I go to the issue of how do we then take the ruling out of the Quran and the Surna because they deal with the which is the bulk of أصول الفق عام خاص مطلق مقايا مجمل they're the ones who deal with this and that's how do I benefit from this text because the definition of أصول الفق أصول الفق's job is a science where you research basically this is a general text this is a specific text this is restricted this is unrestricted this is ambiguous this is clear this is abrogated this is not abrogated that's أصول الفق right like in the concept of how did this narration reach me did it reach me in mass transmission did it reach me I mean few few people narrating it that's محديثين is it authentic is it weak should the it be accepted or not that's something that the محديثين but usually they have they have their say in those issues so it's important to know whose job and who isn't so anyways the محديثين mentioned by the way this is not something that Sahabas and they mentioned and they were not acquainted with these متوالتين and Ahad so it's important that we understand that they said that the news it should be divided into two how it reached us and باعتبار من أسن دائليه and in terms of who is it being attributed to so they said let me mention the second one who is it being attributed to it's it's the prophet it's called it's attributed to the Sahabi it's called it's attributed to the it's attributed to the simple as okay then they go to the the first type I mentioned which is باعتبار will how did this narration reach us they divided that into two they said that it's either متواتر or it's Ahad now متواتر it's a mass transmission it's two types it's love of the in terms of it's wording it's متواتر like the this is mass transmission they said mass transmission is a multitude of narration people who narrated it and mentioned it are a large number so they they basically define it it's a large people narrated from a large number of people يستحيلوا في العادة تواطقهم على الكديم where normally these people could not agree on this lie it's just not possible من أولي سندي إلى آخره from the beginning of the chain until the ending and then they said Ahad is you know basically it's anything other than the mass transmission okay and then they broke the متواتر or the Ahad into two types the type that we want to focus on is حيث طروقه in terms of his طروق and then then they said these three types مشهور عزيز and غريب okay these three are basically متواتر sorry Ahad مشهور is Ahad عزيز is Ahad and غريب is Ahad some of the scholars like أبو عبدالله حاكم من اصابوري fell into a show coming and he thought that all of them are عزيز على كل حال The concept and this idea that we hear people saying I will take a hadid if it's متواتر and I'll take it on board and I it's fine I like it it's متواتر I'll accept it but I won't accept it if it's Ahad this is a statement which you don't find in the early three noble generations say in this You know early on in that discussion you mentioned the أبو بخر أستديق رضي الله عنه he came to the people and he didn't know the answer and he asked someone and he said does anybody support you in this? yes how do we reconcile that with what you're saying now? even another hadith you can say for example حديث with دولية دين when the Prophet prayed the Salah and he finished and then they said يا رسول الله is the Salah shortened or did you forget or is the Salah shortened it's one of the two and he said neither and then said يا رسول الله دولية دين he said يا رسول الله you prayed less and then the Prophet said who agreed he looked for anybody else this is different from the concept of saying I won't accept it unless it comes from more than one then someone does that make sense the difference between أبو بخر requesting for someone else doesn't mean he wouldn't have accepted it if it came from one person these people are saying if it comes to me from one person I won't I will not accept it how reliable this person is by the way the had itself is not all of the same level actually the hadith which are had that are narrated in Bukhari and Muslim they call it المحتف بالقراء the had in Bukhari and Muslim are not like a normal had because Bukhari and Muslim تلقى تلقى تلقى أمة بالقبول the ummah unanimously agreed upon these two books so the had in it is a unanimously agreed upon I see I see are you with me so what about the hadith which are had narrated from مسلسل بالأئمة like أحمد narrated it from شافع شافع narrated from ماليك narrated from نافع ماليك narrated from ابن عمر ابن عمر narrated from the prophet ماليك نافع عن ابن عمر is أصحل أسانيد even though إمساكونا عن حكمنا على سرد بأنه أصحل مطلقا وقد خاضبه قومون فقيلة ماليك عن نافع بماراوه عنه الناس تكون صاحب الإمام العراقي he says he is مصطلح لحديث كتاب ألفية it's like a golden chain the golden chain as a golden chain الإمام البخاري considered so here we have أحمد narrated from شافعي شافعي narrated from ماليك ماليك narrated from ابن عمر as a Malik narrated from نافع نافع narrated from ابن عمر ابن عمر narrated from the prophet here we have أحمد is a beast and a great scholar in knowledge جبلون أشم أحمد رحمه الله تعالى لا تشق له غبار إمامه إمامه شافع رحمه الله تعالى محمد يدرس الشافعي إمامه إمامه then we have الإمام أبو عبد الله ماليك ابن عمر رحمه الله تعالى إمامه يداري يدرس these three is that أحد كان يكون نموه محتفو بالقراء anyways scholars have transmitted إجماعه we have to take the أحد in all matters of the religion all sciences all fields because when Allah says القرآن وأطيع الله والرسول أبي الله why is there no تخصص only when there is متواتر except obey the prophet is none of that الله says وما كان للمؤمن ولا مؤمنة إذا قضى الله ورسوله أمر أن يكون لهم الخيرات من أبنيهم you and I both agree that this is authentic the prophet did say this when you say I'm still not going to take it because you know if we do one it benefits speculations I mean why I want you to understand this whether it benefits us speculation and doubt or whether it benefits us certainty بغض النظر taking it is obligatory we're not going to lie and say if a hundred people tell me something and one person reliable tells me something it's not going to be the same we can't blind ourselves and a hundred people are stronger right but that doesn't mean I don't know this person I can't can't doubt him if he says something and these guys don't oppose it he thinks there's something doesn't mean he's lying he's not yes so there's no reason for me not to حافظ من حاجة رحمة الله تعالى he says وقد شاع فاشير عمل الصحابة والتابعين بخبر الواحد من غير نكير فقطض الاتفاق منهم على القبول فتحل بان حافظ من حاجة السيزات he transmitted ازمع الصحابة اذا انتابعين they will accept they'll have the news they'll have the news the one person's transmission ابن عز الحنف إن شرح عقيد طحاوية he says وخبر الواحد إذا تلقت أم أمت بالقبول عملن به وتصديقا له يفيد العلم العلم اليقيني عند جماهير الأمة وهو أحد وقسمي المتواتري ولم يكن بين السلف الأمة في ذلك نزعن it's not disputing this issue وانظاء مقارية المسلم وليذلك أرمام المقاري he said I had كنت عند الشافعي I was with أرمام الشافعي فأتاه رجل أما أنك يمأتهم asked him a question and then he said قضر صور الله صلى الله عليه وسلم وكذا the person said the messenger he judged this فقال فقال رجل الشافعي دمان he said أرمام الشافعي رحمه الله وما تقول أنت what do you say what do you say أرمام الشافعي he said سبحان الله تراني في كليسة تراني في بيعة تراني على وسط الزنر do you see me between fires am I in the church am I in the church سبحان الله أقول قضر صور الله صلى الله عليه وسلم وكذا وكذا وانت تقول لي ماذا تقول أرمام الشافعي سبحان الله تتراني عن الشافعي وما يقول وماذا تعتقد وكيف تعتقد واسمنا على مجدر فقال يسألون بفبيس صلى الله عليه وسلم إبنو رمام روني قائل منشوز على الجهم واقل والأمام الثبت ومجدر ومجدر إبنو وانت you ever see me اشترك حديث of the prophet صلى الله عليه وسلم صحيح الخطأ ونفع sense our unanimously in agreement that it has to be followed and adhere to as long as the حديث authentic regardless of whether is mutawatt or what we take it and what I want people to really understand is that the rejecters of the hadith are two types there are people who reject the Hadith in its totality and they're the ones who false to call themselves Quran and the Quran is free from from them كباراتي ذيبمندمبينيعكوب. The way that the wolf was free from the flesh of the son of yaakob yusf وانه كان الله when they said that Yusuf was eaten by the wolf right these people are also free from the Quran as they attribute to themselves now pay attention here those we call it the rejecters of the Sunnah the rejecters of the Hadith of the Prophet ﷺ those ones are one type of rejecters of the Hadith who reject all of the Hadith in its totality and we have another group of people who are they have they come with the Rad which is Druze they partially reject the Hadith which is خبل الأحد and this is a stepping stone to the complete and ultimate rejection of Hadith of the Prophet ﷺ it's very dangerous very dangerous okay the last question I have for you on this particular podcast and we had a number of questions around this about the number of uh ash'a'li scholars and one name kept coming up over and over again why do you read Imam An-Novi's books if he was a deviant أهل السلات والجماعة منصفونة where just when it comes to rulings that we place upon people may Allah make us from أهل السلات والجماعة the rulings that are placed on people is two types a mistake a person falls into and an innovation that makes a renders a person an innovator and Imam An-Novi great imam noble imam مخلص سنسيه individual illustrious رحمة الله the umma have agreed upon his nobility and his righteousness Imam An-Novi is not معصوم I don't think anyone should think that he's not infallible from ولا ابنو تيميا ولا الذهبي ولا ابن عبد الوهاب ولا ابنو باز ولا الفوزان and nobody's free from mistakes every single person they're judged based on the Qur'an and the sunnah if they get it right it's accepted from them if they get it wrong it's rejected the one who statement is taken unrestrictedly is the Prophet صلى الله عليه وسلم so it makes no sense to me that some people when Noah is criticized or ابن حجر is criticized or ابنو تيميا is criticized or محمد عبد الوهاب is criticized they get frustrated and angry these great imams they themselves said it and mentioned that our statements it's not the final ultimate goal it's not the final ultimate truth our statements take it scale it look at it if it goes in line with the Qur'an and sunnah take it if not فضل مرض الحق إذ سمك it against the wall so al imam know is from those great scholars whose works we admire we benefit from it without it many of us wouldn't have an understanding of the religion property he's got great books he's a he's one of the greatest books you know sometimes if you look at Islamic history you find that the the dowry of a woman would be كتاب المنهج that the man who not just by the way given the book to her it would actually be he teach her the kitab and educate her this is this is not a joke he showed us a Muslim يعني لا يستغني منه طالب علم a student of knowledge cannot be without it ولا العالم أسكولة can't even be without it so big kitab it's a great big book now we wrote رحمه الله تعالى مع ذلك some of his statements in allah's names and attributes are wrong it goes against the مدهب السلف okay which i believe sincerely that al imam and now we're رحمه الله if he was alive today and he was with us today and he came across those mistakes and he was brought to his attention and he looked at it and it was brought to him like that i believe now we would go back from his mistakes because he's a sincere person i wasn't going to get to want to get closer to allah سبحانه وتعالى who wanted to distance himself from mistakes and errors that's what he was that's what he's known for رحمه الله رحمة و سعه but what i do not accept and i don't agree with whoever says it whoever says it that al imam and now is an ashari i don't care who says that and imam and now is not an ashari yes he did agree with on some issues but to say he's an ashari means that he he's upon the foundations of the ashari like al imam and now he does not reject a single hadith that's one of the fundamental beliefs of the ashari now we're rحمه الله accept the single iterations in hadiths okay look at his explanation as i'm Muslim al imam now we're rحمه الله وتعالى al imam and now he says give him precedence to the عقل over the نقل never never but with that being said الامام و النواوي has fallen into mistakes in the religion errors and mistakes they are pointed out they're mentioned to the people that's the summary of what just just because you just because you agree with a group on one thing doesn't mean you agree with them on everything no it doesn't iblotemia some of his views we criticize it we say this view of him team is wrong we don't accept it we say to محمد عبدو حب some of his views here no we don't agree with it so ابنو تيميا ابن عبد الوحب ابنو حجر الحسقلاني بيهقي great scholars of islam who seen from all through islam history we look at their statements fairly also recently i've been i've mentioned even in my last podcast and i've looked deeply into it that there's a رسالة that came out is called جزء فيه ذكر اتقادي سالف الحروفي والأصوات and this is attributed to الامام النواوي رحمه الله وتعالى اتحقيق of the كتاب is أبو الفضل أحمد بن عالية الدمياطي when i looked deep into this issue is this كتاب actually truly attributed to الامام النواوي i came to the conclusion that this is not his works even though i came across شخصالح ابن عبد الله ابن عحمد العصيم say that it is the الامام النووي's book but بكل انصاف when i looked into it i checked them you know manuscripts and everything and i have the manuscript i checked it and i verified it i come to the conclusion that this كتاب attributed to حافظ النواوي رحمه الله وتعالى is not an void there are many reasons when you look at it first of all the محقق of the كتاب who did the تحقيق أبو الفضل الدمياطي who did أحمد بن عالية الدمياطي who did the تحقيق of the كتاب did not mention in any way shape or form the attribution of the رسالة to the author himself in the way that the scholars of علم التحقيق علماء who do تحقيقات الكتب the way they attribute it there's a طريقة there's a أسلوب there's a منهج when you attribute a book to the author he didn't do it accurately that's number one the second one is the مخطوط is unknown it's attribution the copy the مخطوط that he used is مجهول النسبة is unknown last but not least every single body who wrote about الإمام النوهي's biography everybody I looked at in every places I went back to to check the biography الإمام النوهي رحمه الله تعالى not one person ever mentioned this particularly just no one mentioned it that الإمام النوهي رحمه الله تعالى wrote this no one ever mentioned it and this is an عقيدا related book they never mentioned it they mentioned all the works of his okay so this is a book that he said that إمام النوهي ربنت it from here or changes position but you're being just and fancy and you've looked into it and you don't believe this book is his I don't believe it it would be good it would be something praiseworthy to be honest and it would be good a good thing for us to say that حافظ الإمام النوهي رحمه الله تعالى الإمام النوهي رحمه الله تعالى it came back from this issue and this is a a letter for it but what we know is that الإمام النوهي did not seem to come back from it this was his belief this is his view رحمه الله also I did mention something in my podcast previously إبن عطار على أدينة الإبن عطار who is a student of الإمام النوهي one of the greatest students the most profound as a تقاد book okay when I was speaking about it I kind of spoke about it as though it was أعتقد أهل السنة everything he was saying but even him he still has in him he still has in when he affirms الله سبحانه وتعالى his name is an attribute he does تفوذ in it because I went back to my notes that was also a step of the time from the podcast as well جزاكه الخير for clarifying let's move on to the next podcast إن شاء الله we then went on to an issue of music and whether that was permissible or not in Islam let's play a brief video just to give the views a reminder of the kind of things that we discussed so I've looked into the books of the علماء what they've said about الغينا for example that's the term الغينا means singing الغينا the علماء when I looked at their categorization or the definition of the word I found that their categorization revolves around three these types are of course كما دلت عليه الأديلة الشرعية the Quran has shown it and the sunnah and also the إستلاح العلماء this usage of the scholars يعني أهل اللغة أهل الفق and other than them إن شاء الله تعالى so okay I know I get too deep into discussion because I've also got some points I want to contribute but I just want to finish this foundation okay so you you split up music into singing into three types yes first one be impermissible second one be impermissible and the third one is when people actually take the impermissible form and they use it and attempt to get closer to Allah it's like an innovation in the religion so the evidence that support me are the Quran the sunnah of the Prophet and the إجماع صورة اللقمان الله تعالى from amongst the people those who buy the Hadith okay now we have to now we've got an ayah yeah when an ayah comes up like that what we have to do is we have to say okay what did the early imams of Islam say about this okay the people we take it back to other companions number one did the sahabas comment on this verse we have three noble companions three يعني not just companions but real knowledgeable imams and of the sahabas commenting on this verse we have who didn't just say الله و الحديث means غينا he actually swore by Allah that this is music the prophet صلى الله عليه وسلم there has come from him 14 evidences يعني 14 حديث that says حرام music music 14 حديث first one is the most famous حديث of أمام البخاري لا يكون أن they will be from my umma قوم people they will commit for themselves الحراء which is الحرير means silk والخمر والمعازف and music okay now you're going into an issue اجمع you're saying that there's an اجمع upon the companions because this statement was made and nobody opposed it we have no one opposing it الله when you look at the seraph what they were saying about music القرآن الشيطان رغية الشيطان إنها ينبيت في القلب النفاق يعني it brings hypocrisy in the heart يعني you're saying they didn't even know the music what we're seeing today like this is the way that shaytan gets to a person and it's been from the deceptions of shaytan I found myself personally that many people who've been struggling with sins who've been falling to zina who they is through music music killing zina all of it it makes it easy specifically the lyrics they use it makes it people also this concept of depression and anxieties it gives you it a lot of people they connect themselves to it I know people who who told me that I listen to when I'm sad this music and when I'm happy I listen to this music and when I'm reading I'm walking I listen to this music and when I do this and then what happens to them is when they strip themselves from the music they're dark they're feeling hurt and heartbroken anyone who has the Quran and has محمود خليل الحصري and من شاوي الله يعني سبحان الله حقيقة محمود خليل الحصري وص向 محمود من الممال When you have them Why would you ever want to listen to it or somebody else or why you want to listen to music this was an interesting one for me I remember when you first suggested the topic and it was actually most of the times I actually suggested the topic for the hot seat but this was one that you came up with and I kind of looked to you and said yeah we can we can do like a 30-45 minute discussion you know we've had a couple of longer episodes I didn't even realize this was a discussion until I really looked into it and it shouldn't be a discussion it shouldn't at all and you made that very clear on the podcast itself لديك الكثير من الآيات من القرآن و ليس لك تفهم من هذه الآيات but the understanding of the companions about what certain words mean لذلك لديك الكثير من الآيات من السنة I think the strongest one being the fact that music was actually categorized with things like alcohol, زينة and silk for men which are clearly خرام and everybody will agree they're خرام and the Prophet ﷺ said there will be a time where people from my ummah will make these things halal and then finally you even bought إجماع as if the Qur'an and the sunnah alone aren't enough you bought إجماع from 30 different scholars that clearly and categorically said music is خرام you did to be fair at the start of the podcast and again I do recommend like I have been doing throughout this discussion anybody who wants to get more detailed view go to the main episode because the summary they've just seen is exactly that it's a very brief summary you did categorize music into 3 different types the permissible music and music where people use it to get closer to Allah which of course isn't innovation in the religion and therefore by default that's also impermissible yeah I really didn't realize that there was even this discussion going on but I looked into and we never mentioned names on the hot seat but there's certain people that I normally go to who talk about these things and they would bring their statements forward try to bring their evidences forward even in the Arab world it's quite popular not I would say quite popular but there are some individuals who try and push the view that music is permissible but I think the job that you did really and you spoke about إجماع as if the Qur'an and all of these terms that anybody who wants to benefit from they can go to the main episodes anything that you'd like to contribute or should we go straight into the questions okay the first question I have is what is the ruling on the sheets you see the problem with the sheets nowadays is that it's become musical instruments are being used inside it and they call it in the sheets that's the first one and that we really spoke about in the podcast of music if it's got musical instruments it falls on the prohibited it becomes a music which we really spoke about the second part is that it is the نشيد is called نشيد الإسلامي where the person نشيد الإسلامي which basically the person is trying to get closer to Allah by it and this becomes an innovation it's taking a part in a طريقة where the person is trying to get closer to Allah by it سبحانه وتعالى now we're left with if the person is using their voice in a way that's beautiful but it's not cutting it up in a way that is not following a rhythm okay this إن شاء الله وتعالى we can't say it's حرام unless the person is doing this and it's become their day dinner the way they do things always just doing this and it's taken away from their remembers of Allah سبحانه وتعالى it's getting it's getting in the way of the recitation of the Quran and etc that makes it حرام for example also if the person is using their mouth but it is but it resembles the music instruments yeah that's very common yeah like for example beatboxing for example or even when you hear it someone in the back is just making noise yeah that is called an أكبراء أكبراء I think is when there's no background noise at all it's just it's just a person either singing or talking but I think it's very common because a lot of people they have these نشيدs which they sound just like music but they'll say a message at the start no musical instruments were used or sometimes this is kind of what you're talking about whether your voice is used but it sounds very very similar to music but some people they get they take it they put it in the computer is their voice like him and then they know instruments that was used but the voice gets put Auto-tune Auto-tune right yeah so all of this it's musical instruments it's all music instrument technology is evolved correct those types are not allowed and when you look at the كلام of the علماء you realize that their conditioning of it is number one there is nothing حرام in your vocabulary that you're using the second one is there isn't no musical instrument number three is your mouth and your sound that's coming out of your mouth doesn't resemble the musical instruments number four is it shouldn't be your norms every time this is who you are as some of them call themselves and sheet artists this is not permissible as well because it takes you away from the recitation of the Quran calling the people to Allah يعني good righteous actions number five is it shouldn't be women who are standing in front of men who are reading it women's voices for example it shouldn't be that also the passage should stay away from words which are رقيقة words which are يعني فتنة for the people which kind of resembles the فصاق يعني there were kind of ways that they talk the person also should stay away from pictures that some people put in front of their cassettes and things like that which cause يعني حرامات and things like that يعني scholars mention those short those conditions which you can take from the كلام of the علماء if all of those are not there and it's also not trying to get closer to Allah by it ونشاء الله it should because it can't be a form of دعوة okay the means of دعوة we already spoke about it it's talking fiat it's closed you can't do دعوة through أناشيت okay and that's why a lot of people call it أناشيت الاسلامية they call it الاسلامية because they want to get closer to Allah no we don't believe you get closer to Allah by doing this okay بارخ لفيكم the next question is what about music and this is again for something that's very popular unfortunately what about music in the background of documentaries or nature shows or what's again quite common a YouTube tutorial would have music in the background so the listener or the watcher is not intending to listen to music they're trying to get the benefit of the tutorial or the documentary but it happens to be music in the background I mean remember when you spoke about the word سماع hearing something we mentioned that you've been telling me about the concept you're walking somewhere and there's music playing in the background but you're just talking to someone you can't really hear it your aim is not to listen to the music you listen to your friend's conversation you don't even know this is playing that you're not going to be held account for it شكولا ريب الوراء and a dean is to go and not stay there but you're not going to be held account because you're not listening okay you can only listen to when you stop the conversation with your friend and you listen to it and at times we're like that we walk into a place we're just preoccupied with other things in our minds we're on the phone and we don't even know this place music until somebody sometimes points it out it's أحي do you know where it was music then you realize it that one we said already there's no sin on you like in documentary that has the music you have to actually listen to the music because you're trying to listen to the words of the documentary actually using your ear to the you're actually listening that's different to being in a restaurant where you're talking or you're eating and the objective is not listening it's just talking and eating okay I'm with you correct so that is not permissible it's not permissible for a person to listen to a documentary that has music in it okay the next question is you mentioned on the podcast that even reciting the Qur'an in an overly melodious tone is not permissible a lot of people are really kind of they want some clarification on this point you know to what extent like what do you mean by an extremely melodious tone and how do you reconcile this with a khadith that encourages us to recite the Qur'an beautifully you see the khadith that you're referring to is the khadith of Sahih el-Bukhari where the Prophet ﷺ he said he's not from amongst us the one who does not beautify his voice with the Qur'an so what we have to understand is there are two types when it comes to reciting the Qur'an there are people who recite the Qur'an this is who he is it's called beautiful voice when he recites it penetrates the hearts and it's just natural he hasn't studied any science for this he hasn't gone to any musical school he hasn't he's naturally a beautiful reciter when he recites the Qur'an it's just a beautiful recitation it's beautiful when you hear it it penetrates the hearts that is permissible and that definitely goes under the khadith of the Prophet ﷺ ليس مننا من لم يتغنى بالقرآن all natural there's a second type which we find which is that the person he's recitation of the Qur'an or he's reading of the Qur'an is in accordance to musical rhythm and beats it's in line with that okay and for you to actually so they say when you're talking about Adab for example you need to read it like this when you come to Jannah read it like this like a science or something yeah you know there's a particular science structure behind it and it's actually called Makamat okay you go and you study it and you learn it and many of the big Qur'an that you see actually did study this Abdul-Basr, Abdul-Samad and Hussari even as well more than they study this they go when they study this so when they recite Hussari I heard after that he repented and he left all of this so it's not permissible this is قواعد and principles that's taken from music okay and it's prohibited and it's haram and a person should stay away from it and great scholars have spoken about this great imams of our time the Qur'an of this time even who have given fatwas the impermissibility عزيز مباس gave a fatwa on that issue and now we even have it SubhanAllah some people who use they computerize their recitation now the Qur'an the Qur'an one gets so it goes under and it gets and if the voice has been crisp and it's just been cleansed from any you know your lips and everything that's fine but this one's auto-tune إن الله وإن الله رجع so this is not permissible and it's not allowed the person should fear الله سبحانه وتعالى not to play with the book of Allah سبحانه وتعالى in that way بار الخلفيك the last question I have on the music podcast regarding the issue of إجماعة سكوتي and that is basically when like there's a view that is held by a companion for example and it's become so prevalent and it's been so widespread across a number of different people a number of different generations and nobody held a view other than that nobody affirmed it but nobody held a view other than that it's إجماعة سكوتي and that is the deal you know we discussed that on the podcast the question is asking are there not reports from companions such as عبد الله بن زبير and حسنة بن ثابت listening to music حسنة بن ثابت yeah عبد الله بن زبير وفي الله تعالى عنه إمام الحرامين أن ابنه أبيد دم both transmitted that that عبد الله بن زبير for example he had جوارن عواد عوادات that he had slave girls that used to read for him ابنه أمرن entered onto him and he saw this and he had musical instrument and stuff like that and he said to him يا هذا يا صاحب رسول الله صلى الله عليه وسلم this first of all just to simplify it for the people where is the chain for it وليس لدو لقاله وَنشاء عَنشاء where is the chain for this where is the senate that عبد الله بن زبير رضي الله تعالى بلPre Mon Nomaly statement is Ont Royal Music as well-known while established رضي الله تعالى عنه that's one so there is no chain for that one as for حسنة بن ثابت رضي الله تعالى عنه then the narration, when I saw it when I looked at it I checked it out حسان مثابت one بأنه رخس لهم في الله ويفي الأعراسي التعبير of the صحابي was رخسة was given to us فله في الأعراسي in the weddings so we already spoke about in weddings and when somebody's coming back from a journey and only for people to sing for him and stuff like that we said which falls into the permissible type of we spoke about yeah but here the point that really touched me which is that the تعبير of the صحابي where he used رخسة لنا رخسة was given to us and this term رخسة لنا if you look at the calab of the أصوليين the علماء أصول الفق like for example الفقه أبو محمد الدشتي والحلفيه he says the word النهي عن الرقص in his kitab in his kitab he's got a kitab called النهي عن الرخس والسمع he's called النهي عن الرخس والسمع نعم he mentions that he says قولك رخسة في الغينا في الأعراسي it means دليل على تحريم الغينا في الأسل ثم جاءة الرخسة في الأعراسي لمعنى الله تعقله ولا تميزه so the word رخسة لنا it was made رخسة was given to us he says it shows that it was حرام before and now رخسة was given الغزال in his kitab المصتصفة the first volume 97 no 98 he says ما أباحه في الأصلي من الأكل والشرب لا يسمى رخسة ويسمى تلاوله الميتة رخسة he says that what Allah permitted like eating and drinking you can't use رخسة for that ويسمى تلاوله الميتة but eating dead corpse when you have to eat it because you're about to die or you're fearing death he says you can use رخسة for that something that was originally خلام اي نعم ابن حزمن in his kitab اللي حكام he mentions لا تكونوا اللفظة الرخسة إلا عن شيء تقدم التحدير منه يعني رخسة can only be used for something that you were that was your like the ruling changes اي نعم you prohibition now yeah so actually that evidence that they're trying to bring towards you actually turns back on themselves because of the word and that was used okay let's move on to the next podcast this was when we spoke about the issue of نقاب and whether that was obligatory or not let's play a short clip to remind the viewers what we spoke about the differences here are not about whether she can wear tight clothing or not the difference here amongst the scholars is the نقاب is it obligatory or is it not I strongly hold an opinion after research after looking into the issue I sincerely believe that the woman should cover her face it's a it's an obligation she must اللي سبحانه وتعالى he says وإذا سألت موهنه متاعه فسألوهنه من ورائح حجاب ذلكم أطحروا لقلوبكم وقلوبهم this is in صورة الحزاب ayah 53 اللي تباركو تعالى he says when you ask these women about a matah فسألوهنه asked them من ورائح حجاب from behind a veil very disapuification for their hearts on the hearts of the men now this ayah so the statement of اللي سبحانه وتعالى when he says يقولي أزواجك ومناتك ونسائل مؤمنين كسيتك ووائفك ودويتك and the believing women that you place over yourselves your jilbabs and this is of course going to be a means and a way for the women not to be harmed right عبد الله بن عباسي رضي الله وتعالى عنهم أمي الله بي please with him he said اللي سبحانه وتعالى he commanded the believing women that if they leave their houses for a reason you أطينا وجوها هنة that they cover their faces from above their heads with the jilbab now this is very powerful point that I want إن شاء الله وتعالى to be taken on board قولوا تعالى والقواعد بن النساء إلا تي لا يردون نكاح فليس عليه ندناح أن يضعن ثيابه هن غير متبرجات بزينة ويستعفف لقير اللهم والله سميع وعليم this is صورة النور i is 60 ابن جرير الطابر he mentions in the تفسير of this آية he says this woman she could not have no children anymore because of من الكيبري because she's aged this woman الله says فليس عليه ندناح أن يضعن ثيابه هنة there's no harm upon this woman أن يضعن ثيابه هنة that they take off their ثياب you are in trouble if you say this is not the neck up and the gloves do you mean that she's going to take off her clothes the first حديث I'm going to bring is probably the most clear and the most direct of them and this is the حديث of عاشا and the sum of أبي داود أسمى بنت أبي بخل the daughter of عاشا رضي الله عنها his sister came in front of the prophet صلى الله عليه وسلم and he corrected her dress he said oh asma when a woman reaches the age of menstruation it does not suit her that she displays her parts of body except this and this and when he said except this he pointed his face and in this he pointed to his hands this is a clear cut statement unlike some of the you know quotes that you bought an eye out and the understanding of this and that this is a clear cut statement from the messenger himself صلى الله عليه وسلم that the woman can leave the face and the hands uncovered the حديث of the woman at the عيد صلى الله عليه وسلم and her cheek been shown so this is the majority of help I will be taken by women من ريت حديث again بلس بخارين وسلم right maybe بخارين وسلم حديث جابر right why are all those narrations only Hajj marriage you know all situations like which we already mentioned I think this was the first time that we did a topic on the hot seat that where there is a genuine difference of opinion great noble scholars have taken both sides some people say نقاب is واجب and some people say that it's recommended and we kind of broke the podcast down into different phases we first spoke about whether حجاب or نقاب is a cultural thing or whether it's an act of worship it was also very relevant at the time if you remember the Mufti of Chechnya just came out with a statement saying that the نقاب is a Wahhabi Saudi Arabian cultural practice after we went through that we discussed the different evidences that both sides of the table bring forward on the scholars that you you know you took the position that the نقاب is واجب it's obligatory and I took the position that it's not obligatory but it's still highly recommended and encouraged for the for our Muslim sisters and I think this was I think I shared with you that it's the first time I looked into this issue and having read kind of my research that I did leading up to the podcast I thought الشيخ الواني came strong like he normally does I really thought that I was really believing I thought this is very very strong after the podcast I kind of got a glimpse into the other side the one that says that نقاب is واجب I kind of went back I did a bit of more additional research looked into that I had a conversation with you as well offline and now I'm like yeah I think it's very very clear that to me personally that نقاب is is واجب so an interesting discussion probably the longest podcast to date that we've had let's go on to the questions إن شاء الله okay the first question is that there was a particularly حديث in there the حديث of عائشة and talking about as مابنة أبي بخر and الشيخ الواني believed this حديث to be authentic and if it goes in for him it's very clear I think the professor some is saying that the woman has to be covered except the hands in the face very very clear wording you actually and not just you but other scholars as well have weakened the حديث the question I asked many times on the hot seat podcast you've said شيخ الواني authenticate this حديث شيخ الواني authenticate this حديث why now when حديث goes against what you what you're pushing do you say that شيخ الواني got it wrong on this one first of all from شيخ ناصر رحم الله تعالى from his tapes from his works we learnt not to blind follow anybody he taught us رحم الله تعالى when I say he taught us it from his works if you reach شيخ ناصر رحم الله تعالى his works and I think I've read nearly everything that شيخ ناصر رحم الله has written I've learnt this concept of not to be fanatic to anybody الحمد لله and it's helped me a lot I don't base my religion on individuals and where if a particular person يعني is critiqued I like to know why and what's the proof if you take it if you bring it على الرأس والعين I'll take it from you and شيخ ناصر proved that in his works رحم الله تعالى and so I'd actually be following him by doing what he encouraged us to do educated us to do and anyone who reads the first portion of his kitab سفرط صلاة النبي the beginning of it when he speaks about يعني the statements of this عيمة الأربعة أبي حريفة and رمامي and رمام ماريك ابنانس and محمد مدينيس الشافعي and أحمد من محمد محمد what they said regarding blind following you would see how شيخ ناصر رحم الله pushes for the idea of follow the Quran and the sunnah and not to be fanatic for people so I still believe I'm following شيخ الباني in that regard secondly is that every hadith that شيخ ناصر grades and authenticates I can't always check them up I don't check every single grading a hadith of شيخ الباني sometimes I just stick to what he says رحم الله تعالى and I stick to it but if there's a mess-a-la I believe that شيخ ناصر رحم الله تعالى may not necessarily agree with him on this issue and he grades a hadith to be صحيح and that hadith goes against my whole particular view that I have I'd have to see the authentication now I go I take a step further yeah okay and I look into the hadith with him so I look how the view of the I mean the grading of the hadith how he did this one that makes sense and if I find that he's grading a صحيح I've changed my opinion because I have now a delil in front of me but there are views there's sorry there are issues which I don't agree with شيخ الباني رحم الله تعالى the issue of تعالى for example I don't agree with him the issue of the نقاب I don't agree with the شيخ and there are many other issues like the issue of اللحية if it reaches hands fist fist fistful yeah if the beard reaches a fist شيخ الباني said it's worthy for the person to cut it if they don't cut it they're sinning I think that's a very strange opinion and there are many other issues like that that شيخ ناصر رحم الله تعالى جي فتوأين that I don't see how the issue of fasting يوم يوم سبت سعدي yeah سعدي the way he looked at the hadith and everything I also don't agree with him on that issue but I had full of issues that I don't agree with him but in general he's a great Imam that I admire رحم الله رحمة و سعه okay a sister then asked so this is the next question when Shahid kept asserting that the statement of Asma her statement we used to cover our faces when in the state of إخرام I kept saying this isn't صريخ this doesn't prove the obligation it could be recommended and of course they're going to cover their faces she said why did Ustad not mention that the أصل in إخرام is to leave the face uncovered and we discussed that as well so only another obligation can remove the initial obligation so what she's saying is that the Prophet صلى الله عليه وسلم told the women that they can't cover their face in إخرام then we have narrations from Asma and Abu Bakr saying that we used to cover our face in إخرام surely this can't be recommended because if it was recommended and obligatory then this can't overwrite the other one the only way is that if this is obligatory then it can overwrite how do you know the question as a male or female I think the username the username something I think from memory so the first thing I think the sister felt short in the question is that the prophesizer did not prohibit a person from covering their face he just said that they can't wear إخرام so I think that the the ground that the person is arguing on which is that the face has to be covered in the state of إخرام if men come by a woman she just can't wear a type of face covering yes which is the إخرام نعم yes so how does you know this question also comes up how does someone cover without إخرام how can someone cover their face she's from the top yeah she can do it from the top and sometimes you can she grab this side from the yeah exactly okay great the next one is is it obligatory for a woman to cover her hands إيه نعم when you mentioned the general حديث and مرأة عورة the woman is عورة so her whole whole entire body is عورة she has to cover it and so the whole podcast was about the face and the hands and that's what we were trying to prove that the woman has to cover her face and also her hands إيه نعم okay next question is I do not believe the نقاب is واجب but I do wear it this obviously coming from a sister however if I'm at home and sometimes my cousins come around or even my friends who have sons I see them as kind of my sons I don't cover my face am I committing a sin you know I don't is this sin for am I wrong for doing this if the sister doesn't believe the نقاب to be واجب she's of the opinion that it's not واجب but then of course she's not sinning according to her نقاب from my نقاب yes I see her to be sinning but from her own نقاب she believes that it's not واجب and I hope that she's reached that conclusion that it's not واجب after researching she can't just say these two views this one seems nice and applicable to my life if she's taken that view based on that she's a sinner she has to come to this conclusion of course she's a sinner if she has the ability to research yeah yeah okay so if she can research and look into the issue and then come to that conclusion that you know what I don't actually believe genuinely I don't believe that نقاب is واجب I've researched it I've looked into the issue the arguments are not strong to me if she's reached it in that from that base in that ground then of course no she can uncover her face إن شاء الله تعالى keeping in mind she can't beautify herself because both parties agree upon that there's no dispute in that matter she can't put in anything that will beautify herself an attractor etc okay find a question on this episode I don't understand how Osada Bukhman believes that if the husband or father thinks it's واجب for the woman to wear نقاب but the woman doesn't believe it's واجب he cannot and should not enforce it on them because there's a difference of opinion if your husband or a father you are responsible for your women to make sure that they follow what is واجب and as a man you're supposed to have غيره for your women and not want their beauty to be seen by non-مخرم before I go into the question I'm not a person who encourages people to always refer to me as وستاد الرحمن or الشيخ عبد الرحمن so people just call me by my name in يعني I'm happy with that and so when people use the word وستاد الرحمن يعني we've come to accept وستاد now because you started just a teacher you could be a disbeliever still be a wstad because you're just a teacher definitely not the term شيخ should be used for for me or anyone like me shouldn't be using those terms those terms are very big and important should give it to people who are senior in age righteousness in actions يعني senior people okay but now we started to just become one of those words that everybody just takes on board now like you give us sincerity and truthfulness in our knowledge coming to the question what so the person is saying why are you saying that why can't the man enforce the niqab enforce his woman to wear the niqab if he believes his wajib they don't but surely it's the man's responsibility to make sure his women are doing what is wajib I know the scholar is when it comes to the issue of difference of opinion they divide it into two مسائل which are يعني اختلاف is two types there are مسائل which are اختلاف سائخ the differences are you know acceptable it's a valid difference of opinion and there is a second type of difference of opinion which is غير سائخ it's not valid ولذلك at this statement that many people use لا انقار في مسائل الخلاف there is no يعني انقار I don't know how to translate that properly that they can't I don't know like rebuk someone yeah something like that in matters which are difference of opinion that's wrong that statement is wrong you can't say لا انقار في مسائل الخلاف but you can't say لا انقار في مسائل الاجتهاد because مسائل الاجتهاد is at the valid difference of opinion it's the type of اختلاف which is acceptable for example we have خلاف with اشاعر that's not valid difference of opinion we have difference of opinion with رافضة رقاري أبو باكن ونعمر when that's not valid difference of opinion do you understand my point yeah totally yeah ولذلك you even mentioned it yourself all of the all of the series that we've had on the podcast are not valid difference of opinion right right for example that's it so issues which are valid difference of opinion the scholars they mentioned اقاعدة for it لا انقار في مسائل الاجتهاد which is imposing your on your wife to when اقار when she doesn't believe it to be واجب she's done her research she's looked into the matter she's come to the conclusion that this is not واجب for you to come and impose it on her does kind of go against لا انقار في مسائل الاجتهاد yeah you can teach her you can educate her you can discuss it with her you can go back and forth on it also the prophet صلى الله عليه وسلم he didn't rebuke the both parties when he said لا يوصل لنا حدكم إلا في بني قريضة او كما قال عليه صلى الله عليه وسلم this is a messela which is اجتهادية valid difference of opinion the prophet didn't rebuke any party even that though a party of them he delayed the prayers but they looked at the hadith and they understood this from it also the statement of اليمام احمد رحمه الله وتعالى تتبنوا مفلح المنشز في الكتاب الادابة شرائية و اليمام احمد رحمه الله and also on his furoe اليمام احمد رحمه الله mentions he said لا ينبغي للفقي أن يحمل الناس على مدهبي it is not befitting for a فقي to impose on his free people or on the people he's يعني he's fick view you know يجب أن تنقذ فقيك على أخر الناس عندما يكون هناك فعالة فعالة فعالة ما هو فعالة فعالة فعالة فعالة فعالة فعالة هو فعالة التي لا يجب على القرآن السنة والإجماء بجانباً مسائل التي اتهادية is a dispute في قياس الإنالجي بعض المساعدين يرى قياس لتكون خفي بعض المساعدين يرى you know جلي وما إلاي دالي ليس كل الوقت but generally speaking generally speaking نعم so مسائل which are اجتهادية it doesn't go against the كتاب it doesn't go against السنة it doesn't go against يعني يعني يجمع يعني it doesn't also go against قياس الجلي it goes against قياس which is خفي the hidden type of انالجي you find احتمالات possibilities here or there like for example did the prophet صلى الله عليه وسلم بصير الله that's a dispute that's a valid difference of opinion do the dead here it's a valid difference of opinion the scholars are discussing this issue does touching your private part break your وضع valid difference of opinion يعني there are many issues that the scholars mentions which are valid difference of opinion we don't go about causing people to have it and dispute and argumentation but we still discuss it and you may be when we tell you you may be may be may be may be may be may be those issues you can still discuss it with a person you can research it with them back and forth but in a friendly environment as long as we don't take anything to heart we go back and forth with each other because it's a valid difference of opinion and when you start making those matters very hard on the and you cause division then you fall under the آية ولا تكونوا كالذينا تفرقوا وختلفوا من بعد ما جاءهم المينات أما من الذين فرقوا ودينا وكانوا شيء عن كل حزبين بما لديهم فرحون سبسفاً لدس آية زكن آية it goes under that you're causing division and disunity amongst the Muslims unnecessary unnecessary and there's a great many scholars that mention this issue that I just mentioned ابنو تيمي mentions it in two places the way I categorize it ابنو تيمي mentions it in his كتاب دريل بيانو الدريل في بطلان التحليل in page 210 to 211 if you look it you'll find it there he expands on it there also in his مجموعة الفتاة if you go to the 20th volume page 207 expands on exactly the way I said it ابنو القيم and his علام the third volume page 300 ابنو القيم رحمه الله expands on it ابنو قدامة ابنو مفلح mentions it in this كتاب the first volume page 186 also the كلام of ألمام نوي in شرح صحيح مسلم he actually says ليس للمفتي ولا القاضي أن يتعرض على من خالف وإذا لم يخالف نصن أو إجماعن أو قياسا جلية as long as the person is going to go get the كتاب and the سنة and the إجماعن and the قياس which is جلية also محمد عبداللوهب in the كتاب الدرسانية if you go to the fourth volume page page eight he explains it like that شو كاني you find it there نوشر شيخ منه أثي مرحمة الله وإتعالى نزلقاء باب المفتوحة if you go to the يعني the middle volumes أبنو أثي مرحمة الله expands on this issue so it's it's something that's great imams of سلام those seven great imams that I mentioned mentioned لا انكار في مسائل الإجتهات okay let's move on to the final podcast the one that we just did last week we thought again we like to address the contemporary issues it is the towards the end of the year where the Christmas comes about a new year so we decided to talk about where the Muslims are allowed to imitate disbelievers and if they are then what kind of conditions are that do they have to fulfill let's play a short clip just to remind the views of what we spoke about imitating the disbelievers and we're going to find out إن شاء الله is it allowed for Muslims to do this and if it is then are there certain rules and regulations that Muslims must abide to and must abide by when doing this إن شاء الله there are many reasons why this topic is very important if you look at the work of the Muslims in the reality of the Muslims today you'll find and you'll see that the issue of imitating the non-Muslims is so high and it's so great a lot of Muslims are imitating the non-Muslims they are following the Christians the Druze the atheists social media has now become that place where you go to even if you want to you know do something if you want to dress in a certain way social media you take it there's someone on on Instagram or someone on Twitter someone on Facebook who you'll take as your own model and you'll follow and they will set you guidelines of what to do and what not to do secondly it's to clarify the truth what I mean by that is there has in everything الله has commanded سبحانه وتعالى there's always a people who go extreme in exaggeration and there's always people who are extreme in negligence there's always إفراد from تفريط then Islam always propagates encourages us to be in the middle path the middle path is what Allah and His Messenger say it's not what you and I feel is the middle path يعني someone could say for example there's a woman who's wearing نقاب and everything and she's wearing جلباب and another woman is wearing trousers and there's one who's wearing a miniskirt the one who says I'm wearing trousers I'm in the middle I'm you know I'm the middle path I'm not extreme like the one who's wearing a miniskirt and I'm not extreme like the one who's wearing نقاب and she's جلباب and blacked out I'm in the middle I'm wearing trousers I'm still there now we say what is middle is سأباهه الله سبحانه وتعالى and His Messenger الله سبحانه وتعالى He says in the Quran وحمد if you follow these people's path بعد ما جاءك من العلم after knowledge has come to you which is the revelation ما قلك من الله من ولي ولا واق you are not going to get any support or aid from anyone also الله تبارك وتعالى He says we have made you upon a legislation فالتباعه follow it and before that Allah mentions والقدأتينا بن إسرائيل الكتابة والحكمة والنبوة we gave them all of that ورزقناهم من الطيبات we gave them so many things but Allah is telling محمد you we've placed you upon a legislation you have a path also Allah says إنه ذا آياء I do not be like the people of the scripture before you don't be like them Allah is telling the Prophet ﷺ it goes back to the custom and the عرف and the عرف is not determined by one person's feeling custom is determined by what the community sees if I walked in today if a non-Muslim came walking to you right now with a bish تنقل and you know all of that what would you say to him السلام عليكم he never said anything to you he never spoke to you just by seeing him are you there I remember one time سبحان الله it was Halloween they knocked on my door and one of them were wearing that as a costume as a costume and I said السلام عليكم I think he's a Muslim there's our non-Muslim chick or tree I'm just close the door the point I'm trying to come to is that clothing يعني that's unique for a people makes you people stop believing you're part of those people ايد matters set on stone watching by Eid Eid means celebration okay celebrations and festivals for Muslims is set on stone in other words the Prophet ﷺ when he came to the city of Medina and he saw the companions and they told him about their celebrations that they had the Prophet ﷺ he said to them إن الله أبدلكم الله has exchanged for you سبحانه وتعالى الله has what he's exchanged for you your celebrations يعني changed for you means it's all of it it's as Ibn Taymian mentioned رحم الله وتعالى that everything that you are currently celebrating all of it has been eradicated and it has been changed with what it's been changed with these عيد العيد العيد العيد الفتر so we tackle this issue quite comprehensively I think the final video ended at around three hours we talked about imitating them in their clothing in their celebrations even to the granular detail of haircuts and even talking about this the language and usage of slang so I've got four questions from the audience for this one the first one is what is the evidence to say that all the celebrations are religious even though they are celebrations without any religious elements and people don't intend to come closer to Allah by those celebrations for example National Day Mother's Day Mother's Day دعونا ابن القيم رحم الله وتعالى رمام ابن تيمي رحم الله وتعالى The Great School ذهب رحم الله وتعالى ابن حجر العسقلاني رحم الله No way رحم الله بيحقي all of them they stated إذا دي الأعياد من الشراء إعي لا من العادات that the celebrations are from the يعني from the شريعة they are they are religious issues they are not from the norms yes or reaccurring celebrations we should say yes ولذلك ابن عباسر رضي الله وتعالى عنهما may Allah be pleased with him and his father when he came to the Aya لكل جعلنا منسكنهم ناسكنه عبد الله بن عباسن he said عيدا the Aya says لكل every individual لكل أمة every Ummah جعلنا we have place for them منسكن خهم ناسكنه that منسك ابن عباسر he means عيد اللهم يفعله لأي شخص يأتي لذلك يظهر لك that the concept of Eid is a شرعي إشو اللهم يسانج شرعي و يجد إيد في الإنجليس إيد is celebrations يعني festivals مجرد مجرد يأتي و يأتي عادي و يأتي يأتي شيء مجرد شخص يقول this time of the year I'm going to celebrate your birthday حرام yeah the reason is because العادي من شرعي إلا من العادات also another few evidences that show it as well is the Harit ألمام أبي داود النساء نريتي من حريت أنس من أماركة رضي الله تعالى عنه which said كان لأهل الجاهلية يوماني في كل سنة يلعبون فيهما the pre-islamic جاهلية they had two days in which they used to celebrate فلما قديما النبي صلى الله عليه وسلم when the messenger عليه الصلاة والسلام he came to the city of Medina he said to them كان لكم يوماني تلعبون فيهما you used to have two days which used to يعني enjoy yourselves and have fun وقد أبداله كوب الله الله has changed سبحانه وتعالى بهما خيرا منهما that which is better than it يوم الفطري and يوم الآضحة شاهد I want you to ponder here with me and I want the people watching this to also ponder with me if it's a custom and it's norms why is the Prophet ﷺ sanctioning something for them why doesn't he let them have it if it's norms and it's customs and if the Prophet didn't say to them I've now come you all have to eat this food he didn't say that it wasn't connected to the religion these celebrations he unrestrictedly he said to them some of them they just created they just made it up okay the Prophet ﷺ he changed it the fact that he tampered with this or he changed this صلى الله عليه وسلم it shows you that this is a matter of religion and not a matter of norms yeah also the Prophet ﷺ he said to أبو بخ رضي الله عنه إن لكل قوم عيدة وهذا عيدنا ألمام البخاري narrated بخاري المسلم بخاري المسلم بخاري المسلم بخاري المسلم عائشة the Prophet which goes with the ayah لكل أمة اللي جعلنا منسكنهم ناسكوه وإن نمبرافيسة أو يا أبا بكر إن لكل قوم عيدة every nation have their عيد وهذا عيدنا أنها ساوا عيد وإن لذلك الشيخ من عثيبي رحم الله تعالى he says تخصيص الأيام أو الشرهور أو السنوات he says restricting a day or a month or a year with عيد مرجعوا إلى الشرع وليس إلى العادة it goes back to the شرع if you want to give a day in the year significance or you want to give a month significance or you want to give a year that particular year it's a special year for me if you want to say that you take it from the شرع and not from the the norms of the people and the custom of the people ولي ذلك إبنو رجب الحنبلي he authored a kikhab in this issue just to show us the days which are significant the months which are significant he called it لطائف المعارف وبقر سني رد كتاب خول العمل يومي و الليلة where the Prophet used to do every day every night وحاني times which are significant why why is he writing it it's just everyone can just do what they want so in Islam you're told what you can do this time you're told what you can't do at this time when it comes to celebrations and beautiful okay the next question is what is the evidence and I think this is a context this question you mentioned on the podcast that imitating the disbelievers even if you don't intend to imitate them it's still خلام what is the evidence to say that even if we don't intend to imitate it will still count as imitation because I heard from a prominent speaker's lecture that there was a difference between تشابه and تشابه very important that you understand great scholars ابن القيم رحم الله mentions this إنس كتاب حكامه لي ذمه ابن تيم رحم الله mentions this إنس كتاب اختضار صلطة مستقن مقارفة أسحاب الجحيم ابن الذهب رحم الله تعالى he mentions it رحمهم الله those three great imams and other great scholars which these three should be enough for anybody who but I'm going to give the evidence for it they mention لَا يُشْتَرَطُ الْقَسْتُ أَوِنْنِيَةُ فِي تَشَبْرِي بِالْكُفْرَ it's a qa'id that they mention they mention so you say that you do not condition a person's intent and their motive when it comes to imitating the non-messes we don't condition it they mention it and there's evidence there that support them few just few evidences I'll give you two the first one is قوله تعالى the statement of Allah which we mentioned in the podcast و الله تباركه تعالى سريائي الذين آمنوا لا تقولوا راعنا وقولوا انضرنا واسماعوا وليلكافي لينة عذاب ونليم الله تباركه تعالى he spoke to the believers he said oh you who believe لا تقولوا راعنا don't use the word راعنا وقولوا say instead of راعنا انضرنا واسماعوا say that وليلكافي لينة and for the disbelievers is what a severe punishment ابلوا كثير in a great scholar the student of hypnotamia he said something he said نه الله المؤمنين الله يتشبه بالخفار في مقالهم وفعالهم الله تباركه تعالى he prohibited what he prohibited the believers the servants from what imitating the behavior and deeds of the disbelievers ما في مقالهم وفعالهم وذلك ان اليهودة كانوا يعانون من الكلام ما فيه تورية اللي ما يقصدونها من التنقص the Jews used to use devious words that they hide when they really to hide what they really meant they would say something to the Prophet ﷺ but they don't they hide behind تورية they hide behind words they use indirect words for example they use the word رعينة the word رعينة in Arabic means hear me and listen to me so it's not an insult in the Arabic language but in the Hebrew language which is their language it's an insult it's تنقص to put someone down so here they're using this word to try to put the Prophet ﷺ down so if you ponder here and analyze the Sahabah of the Dhuwan and Allah ﷺ when they were saying رعينة were they intending to put the Prophet down? no they weren't the Jews were on the other hand they were trying to put the Prophet down and trying to belittle him ﷺ الله ﷺ knows that the intent of the believers is good they're trying to use it in an appropriate way they're trying to say يا رسول الله hear us out يا رسول الله look at us they were using in a good way like in the Jews were using it in a bad way بغض النظر of what your intended Sahabahs the Jews are using it leave it that's what's taken from the ayah also another evidence that proves the concept of لا يشترط القصة أو النهية في تشبه is the famous hadith of عمر بن عمبسة السلامي which ألمان مسلم narrated in his صحيح that the Prophet ﷺ he said صلي صلاة الصبحي pray the يعني don't pray the fajr pray ثم أقصل عن صلاة حتى تطلع شمس حتى ترتفع and basically hold back from praying until the sun rises this famous hadith it's a very long hadith the Prophet ﷺ mentioned that any of the hadith he said وحين يشترط القفار the disbelievers they prostrate at this particular moment now we know that the believers they're doing that for that reason why am I not allowed to pray at this particular time the disbelievers are doing it for that reason sorry the disbelievers are prostrating to the shaitan and they're prostrating to the يعني شيطان لكن the believers are prostrating for what to Allah to Allah سبحانه و تعالى but are they still allowed to pray why are they not allowed to pray just because it happened at the same time it's because both of you from the outer you look the same even though the intention was for Allah and yeah okay that's very powerful and another thing that شيخ و الإسلام تيم it really drove home in his كتاب اختضاء صلاة المستقيم لمغالفة أصحاب الجحيم and I encourage every student of knowledge to try to read this book is that the outer appearance will finally يعني يعني don't ever think to yourself your outer appearance hasn't got an effect with your inner appearance جسد from the like the non-Muslims and being like them from the outer will finally become your motive and your intentions and everything will it will finally يعني sink into your heart so at the beginning maybe you don't have that intention and maybe you don't intend or wish to do it in that way but finally it will become imitating them and doing it because you want to be like them so I think that's very important we understand it دقائدة إذا لا يشترط القصد أو النية في التشبه بالكفار أي نا the next question I have for you is does the hadith ومن تشبه بقومن فهو منهم apply it to the Muslim rulers this hadith ومن تشبه بقومن فهو منهم is the hadith عبدالله من عمار رضي الله تعالى عنه بعثته بيلة يدي الساعة بالسيفي حتى يعبد الله وحده لا شريك له وجعي لرزقي تحت ظل رمح وجعي للذلة والصغار على من قال فأمري ومن تشبه بقومن and this hadith eight great scholars have narrated it ابن أبي شايب في نوصنه احمد بن حمن and his musnad عبدبن حميد narrated it طحاوي narrated it ابو سعيد بن العرابي narrated it الهراوي في ذنب الكلام اوصع ابن عاساك وفي هذه الكتابة these are the seven scholars who have narrated this hadith أنا أصوات بخارير رحم الله narrated it معلقا he narrated it وجعي للرزقي تحت ظل رمح and that pot وجعي للذلة and the smaller وعالا من قال فأمري that pot بخاري نريته وما تشبه ب خوة منهم وما تشبه بخوة منهم هي أحد أحد يعمل لأجل منهم ولمام ابنوتيم رحيمة الله تعالى يجب ان تشبه بخوة منهم تعتبروا أصلاً من أصول هذه المسألة مسألة التشبه ابنوتيم يقول وما تشبه بخوة منهم حيث ثم شاهد كامل كامل نصب في حساب التفاصيل ما هي actually a fundamental issue That the whole discussion of imitating that disbelievers goes back to يعني it's one of the strongest Ahadiths in this issue we came up several times in that discussion نعم we discussed it in great detail so what you are asking here is that the word ممتشبها بقوم منفور منهم is it referring to the muslim rulers does it apply to the muslim rulers as well as everybody else يعني إن أصول الفق أو القوائد الفقية ماذا يمكنك competition؟ وكذلك يصمح كتاب لن يرات أسعديا وه this is how you die ماذا تخبر؟ مع كل العموم يا أخي فسمعه المكتب بأسماة يضع اني يستضع وهذا هو مكتب مكتب ليس يوكب وت mensen يقوم بأسماة فإن كتب هي تدفع إذا تلقظ سبيل كتهاء�ين ويةولي يدعم ما فيه ذرعة خيرا وما يتقلها يجعل له مخرجة يو فمن اعتدى بعد ذلك فمن اعتدى عليكم فاعتدوا عليه بمثل ما اعتدى عليكم يعني دائماً الشرطية so it shows generalization when you say فمن يعمل مثقال الزرط خيراً يرى anyone when you say وما يتقلها يجعل له مخرجة anybody when you say فمن اعتدى عليكم فاعتدوا عليه بمثل ما اعتدى عليكم فاعتدى عليكم any and everybody it also comes as استفهمية which is integrative and basically it comes as a moussoula which is a connective like قولو تعالى وله من في السماوات والأرض ومن عنده لا يستكبيرون so this is عموم and the evidence to show you that the word man shows generalization is the famous حديث that الامام بخاري narrated it and muslim narrated it and the wording here is the wording of الامامو مسلم the professor spoke about a person who has a horse he takes care of that horse he feeds the horse but then what happens is that the horse leaves and he goes you're going to get the reward for the horse drinking from somewhere you know you you took real good care of that horse then it wanders off and goes to the ocean and the sea and he drinks from it you're not the one who gave him the water but you used to take care of him the professor said you get rewarded for that so the صحابة they asked him about okay what about the donkey because the hadith was talking about horse the horse then the professor عالي سلم يسأل لنا حديث this is the warning about him I'm a muslim he said ما أنزل علي في الحموري شيء إلا هذه الآية الفاذ الجامعة فمن يعمل متقال ذرة خيرا يلح ومن يعمل متقال ذرة شرية the professor عالي سلم said ask for the donkey nothing has actually come to me regarding it I haven't be said anything except the professor إلا هذه الآية الفاذ الجامعة except this comprehensive verse which is فمن يعمل متقال ذرة خيرا يلح ومن يعمل متقال ذرة شرية يلح so the professor brought the donkey into the discussion through the what or the womb of the word man yeah so the word man it shows generalization so when we say ومن تشبه بقوم فومنهم it refers to the believer uh sorry it refers to the the first size yeah it applies you mean yeah yeah it implies the uh the the the the leader who's leading the people and the people who are governed refers to everybody yeah ومن تشبه بقوم anybody whoever that person maybe يزمين أدوات العبوب نعم بارخ لفيكم last question i have for you on this final podcast again to contextualize the question we did speak about language and imitating slang for example speaking in slang a question asked are you saying it's haram to speak in slang you see i've actually in university i studied linguistics i said i studied applying linguistics i did it on a ba's level and i also did it on a master's level so it's something i studied i my dissertation was actually code switching from one language another okay but i do it's looking to linguistics i do يعني يعني admire the sides of linguistics especially mainly for the for the sides of arabic language i like to you know learn a lot about languages how they work and if you study linguistics you really can you know grow in the knowledge even of the arabic language and it's something i love the arabic language but when you look at language features they mention you look at a language feature from a lexical perspective you look at it from a phonological perspective you look at it from a morphological and a phonological perspective is how you pronounce the word and you look at it from a morphological perspective which is a sulphur perspective you look at it from a syntactical level of the language when you look at slang for example وانتظرها من هؤلاء مختلفة ، هؤلاء مختلفة أنت أولا ستأكد من ذلك before you even look at that that slang is a social dialect it's not a regional dialect it's not a country it's not like true it's just a little so I mean people who speak slang in America it's not the same as slang it's spoken in the UK quite true so it's like a social dialect it's people when you look at it speaking slang it's from my humble opinion it makes you sound less intellectual it makes you seem uneducated and it also can be an hindrance if you're trying to build connection with the people it could be an obstacle and a lot of the people who the words for me personally from my observation from my looking I'm not going to go into great details of slang and where it came from and even if the word itself is is it right or is it wrong and what does it actually mean the point I'm trying to say is to you is the slang I found it that it connects the people to you know I'm usually using slang it connects a lot of people to a type of evil يعني music يعني killing يعني you know zina consumption of alcohol and things like that when you learn it this door opens for you وليذلك when you even look at the kitab اختضاء صلاة المستقيم لمخالفة اصحاب الجحيم ايبلوتيميا one of the things he mentions is do not speak the language of the disbelievers يعني scholars are talking about are you even allowed to speak English and it is a discussion whether you can even speak another language other than the Arabic language and scholars are saying this can it fall under the imitation of the non-Muslims the reason for that is because a lot of people the شهر شبوهات comes to them from more perspective the media the English media the language for example when I listen to you know rappers and I listen to artists talking I honestly don't understand what they're saying yeah honestly I don't know what they're saying so this I can't connect with them so when they crack a joke I don't know what's happening here so recently I had a family family member you know I was talking to them and I he said to me he said to me your clothing is drip have you heard that word before I saw it on Twitter I saw it someone said it on Twitter that's the first time I heard of it I had to ask someone they told me what it means they told me what you mean yeah I was like what do you mean drip are you insulting me are you praising me what what does it mean so for me it's a it's it's an obstacle for me to understand them so in other words they don't entertain me I don't like watching what they're saying because of that language barrier in slang and I think it's a that you don't know that this type not to mention to be honest and I had a linguist teacher his name is called Kazia Korean teacher in Birkbeck University I think it's Korean yeah and Subhanallah one of the things we were talking about is you know in linguistics you study insults you know foul language يعني insulting and everything they study as a language they study as a language oh as a language on its own yeah yeah oh wow why does it affect people and يعني they talk about it their relationship between all of that it's actually some people do their their stations on it right and we love we study theories on regarding that like in the point I'm trying to come to is this concept of slang came up so they're very politically correct they can't say slang because they think if they do it's offensive but you know they won't ever say that yeah but I said to my teacher I remember الله one of the things I said to him was that do you believe within language standard I mean the way that a person uses a language it can actually determine whether a person is intellectual is educated can a person be looked down at just because of the language they speak he said yeah without a doubt and even now put slang aside for me even even if I hear somebody speaking يعني عامية they're not educated from just speaking عامية when they speak فصحة and they don't do a mistake that's when you say الله مبارك it's a level higher than speaking عامية to my point and slang is not it's worse than عامية it's lower than عامية because عامية is just يعني عامية is just an informal way of speaking but it's not everybody speaking that way yeah yeah would you it's عامية is more like when you go to the office there's a language you speak which is a formal language but when you go outside there's that informal way of speaking it's not to the level of slang it's just slang is actually even lower slang no one uses except youths and youngsters it's restricted to them and it's also used by it has a connotation a bad connotation to it so i'm not saying لشك i'm not saying here is حرام okay i'm not saying it's حرام but it's something a Muslim should stay away from and i personally wouldn't want my child to speak in slang with me i wouldn't want them to speak to each other in slang at all and i would never use slang i don't ever use slang with anybody never in my life have i ever ever had a conversation with somebody in slang so am i joke about i can to keep a conversation i feel like it's it's pathetic to be honest and it's unnecessary when i can get my point across in a يعني in a decent standard language plus i don't even personally i don't even speak like classic you know intellectual just just speak normal just don't just slang speak normal and everybody will understand you and you'll be appreciated what you're saying that brings just to the end of our questions for today there were two questions by the way that did come up quite often but they're going to remain hot seat secrets and that is where do you get your drip from where do you get your clothing gear head gear but that's going to be a hot seat secret and the other one was actually about the clock a lot of people are really interested into the clock like where did you find this clock from but can i ask a third question okay go ahead are you going to stop inviting me over and bring somebody else ان شاء الله ان شاء الله there's going to be someone else as well for you ان شاء الله I think I just want to kind of stay on behalf of the people really just to thank you and to ask a lot to reward you for all the effort you put into this podcast I personally know how much effort it takes we've had episodes that have been three hours four hours 23 minutes I think in the car issue was I don't know how long we've been speaking today maybe this is even longer than that but I know that it's a lot of work that goes into it and I asked for the people at home to make for you to increase your knowledge to your family everything if anybody's if anybody's benefit from this podcast then ask people to ask a lot to accept it from you and I just want to personally thank you as well for all the time that you put into it بارك الله فيكم سفحانك الله مو بخمدك أشهد ولا إله لأ أنت أستغفرك و أتوب إليك