 As-salam-w-alaykum wa-rahmatullahi wa-baraqata hawa I welcome back to politics and debate, my dear brothers and sisters. Today insha' Allah we're going to be looking at how to debate like Imom al-Riddha al-Alayhis-salam, the great king of Qura-as-San. And may Allah subhanawata ala bless us all with his ziyaret and his shifaat on the day of judgment, insha' Allah. Now in particular we're going to be discussing Mae'r ddebyg yng Nghymru, yn gwneud o'r angen iawn, ac rwy'n gweithio'n gweithio'n adegu. Adegu'n angen iawn, ond mae'n cael ei gyntaf o'i'r angen iawn, ond mae'n gweithio'n gwneud, ond mae'n cael ei gweithio i gwirioneddol, yn mynd i'r leoli ac yn y riliadau, yn gweithio'n gweithio'n gweithio. O'r angen iawn i'r gweithio i ddim yn ei gweithio a'r angen iawn i'r adegu. As-salamu alaib. As-salamu alaib. So, ydych chi'n ffordd o'r ffactaethau sy'n clywed o'r rhaid o'r athioes sydd yn ddidd. As-salamu alaib. Byddwch chi'n ffordd o'r athioes sydd yn ddidd. Byddwch chi'n ffordd o'r rhaid o'r athioes sydd, sy'n ffordd o'r athioes sydd wedi cael y byddwch chi'n rhaid o'r ffordd o'r athioes sydd. Byddwch chi'n ffordd o'r athioes sydd mewn gwneud o'r athioes sydd yn ddidd. Mae'n ffordd o'r criatio a f Costco'n rhaid i chi yn ddidd i'r wneud y byddwch chi'n ffordd o'r athioes sydd yn ddidd. Fy enw i ni'r cyfle i'r bobl sydd mae'n barod o'r athioes sydd yn bueddaeth rhaid o'r athioes sydd yn ddidd. Felly, y cyfweld y cyfweld wedi'i ddodol gynllun o fynd i chi'n gwybod amser iddyn nhw'n gwneud i'r cyfweld arllunio'r cyfweld. Yn hyfrifio'r cyfweld ar hyn, mae hynny, mae hwnnw, rhai i gyfweld â'r cyfweld. Rhai i gyfweld â'r cyfweld a'r cyfweld yn ei gweithio'r cyfweld a'i gweithio'r cyfweld â'r cyfweld. Mae'n meddwl y gallwn gweld bod y riliadau, i fy nglŵr, yn y cysylltu â'r riliadau islam, yn hynny yn ei ddim yn ei ddweud. Yn hynny, islam yn ei ddweud yn gweithio'r hynny byddai'r gwahau arloedd y ddech chi. Felly, mae'r fflawni, mae'r fflawni gofyniadau, y fflawni amser yn siaradau yn ymwneud, felly mae'r ddefnyddio'r ddiwrnod fflawni, ymateb, ac mae'r ddweud o'r fflawni wedi gwneud. Mae'n gweithio fel y gall Wale. Byddwch chi'n gweld i'n fflawni, a byddwch chi'n gwneud i'r fflawni, mae'r gweithio'r ffawni eisiau i'r ffawni, Mae'n gwahaniaeth yw Ieslam, yw ysgol. Felly mae'n ffrustrateid. Mae'n ffrustrateid. Ysgol mae'n bwysig ar gyfloddau o'r wych, dwi'n bywysig ar gyfloddau, yw'r gweithio, ac yna mae'n gweithio'r gwahanol, mae'n gwahanol ar gyfloddau, mae'n gwahanol ar gyfloddau i'r coesistence a co-operatio mewn gwahanol o'r gyfloddau, a Inside the nucleus of the family, Islam has all these teachings for all these aspects and all these domains but unfortunately especially when it comes to governance and issues of economics and politics, and the economic policies that Islam has suggested. ac yn ystod, dydw i ffôr eich amddangos, yn maslym. Felly ddim yn ystyried, maen nhw i ddweud ei cnyddio, ond mae'r gwaith i'r maslym, enw i'r gweithiau yng Ngharib yn gweithio islam yn cael ei fofawr maen nhw i'r ymwneud erwydd mae'n eu知enni geiseru ond eich ailtyf ar y glennodd islamsiaid yr ysgol ei gweithio. Mae gweithio nid oedd nesrwydd nôl muslim, mae gweithio'r bethau'r islamsiaid yr ysgol muslim yma, deannau o'r bau oes o'r hunain ymddangos islamsiaid, mae'r gweithio'r islamsiaid yma, mae'r bêl o'r argyfnodd islamsiaid. It is very difficult especially given the fact that Muslim governments are not implementing the teachings of Islam, as I said in various aspects, as far as the welfare of their own people is concerned and therefore that makes our job even more difficult to present the case for Islam to the non-Muslims. Do you think there are in a way like maybe some of us have been a bit lazy and just have the Tomorrow they convey the teachings of Islam and the teachings of the Prophet and excessively exonerate him from the accusation he is being accused of that conveys this message to the people around the world in whatever capacity they have. Yes, of course. It's a lot easier and they can have a greater impact when governments get involved, when governments try to convey the teachings of Islam. a mae'r bwysig yng Nghaerwyr islam yn dweud yng Nghaerwyr islam. Mae'r ddod yn ddweud y peishion'r ddod, ddod y peishion'r ddod y tŷrfwyllfa'r islam. Mae'r ddod yn dduwn yn ei ddod, ond mae'r ddod yn ddod. Felly, ond, bobl mewn gwirionedd a'r ddod yn ddod yn ddod, ond mae'r ddod yn ddod yn ddod, a'r ddod yn ddod yn ddod, yna nifer yr adon, ond yn ddoe wedi bod y ddweud dwi'n adon o'r muslim yn archifesio'r oedd. Dwi'n adon o'r ddaf yn moddi'r ddweud. Rwy'n meddwl ceisio'r ddweud o'r ddweud o'r ddweud o'r gweithio'r ddweud. Mae'r gweithio'r ddweud o'r ddweud o'r ddweud o'r gweithio'r ddweud o'r ddweud o'r ddweud, Mae niferol yn gweithio i ddechrau'r profiad sy'n fwrdd i'r mwylaid. Mae'n ddod ein bod yn ddechrau. Mae'r siŵr, mae'r siŵr, yna eich ddau. Mae'n ddod ychydig i'r imam ryddau, Mae'r iawn ei wneud Ieisio gyda'r lag cyfnodol am gael hynny, a'i hefyd, yn gwneud i'r hynny yw'r ysgrifennu i'r ysgrifennu'n gwybod. Dyn ni'n gweithio yw'r ysgrifennu a'r gweithio'r rydw i'r disgynwys ym hwn yn llawer o'r gwirio'n gweithio'n gweithio'n gweithio'n gweithio'n gweithio'n gweithio'n gweithio'n gweithio'n gweithio'n gweithio'n gweithio'n gweithio. Rydw i'r imam ryddwyd, eich argymell ar gyfer y mame yma, mae'r 8am, o'r 8a cyfnodd cyfnoddol, o'r cyfnoddol dinadol, yr argymell cyfnoddol, a o'r cyffredinol i'r cyfnoddol. Bo, he appointed the 12 imams after him he mentioned the names. The first imam was present. He said after me an installtion from Allah on the Day of Qadir .. .. it is the imam ali who will lead the nation, he will be the imam for the nation and after Ali .. .. it will be Hasan and after Hasan it will be Husayn. Mae Eman Hossein ydy'r ddweud hefyd a'r wych, er fyddwch ar yr un o'r 6 o 7 oed. Ond Eman Hossein, mae'r profes allahau, ei hwaleu, ydydd efallai'r ddweud i'w meddwl o'r Llyfrgell. Eman Hossein, y ddweud i'r ddweud i'r ddweud i'r ddweud i'r ddweud. a bethio byddai llai Yma'n hmён.just like the other Imams, he was particularly involved in a lot of debates and discussions because this was arranged by the caliph of the time, the ruler of the times, Al Ma'umune. Of course he pretended that he is a friend of Ahleul-bayt, Al-心am, but all the Abbasid dynasty, even though they started and threw out, ddyn nhw'n ei wneud, a oedd cymdeithasau ei hunig, maethai'r imam yn digwydd, mae'r imam yn allan i ddweud ac mae'n gweithio'r imam. Mae'n gweithio'r imam. Rui, rai, ac mae'n gweithio'r imam. Rai'r imam yna gweld am hynny a comod i'r taethau maetalu, ond rai'r imam yn ei cwm i'r hyn i ddïfyn am hyn. dan yw'r amhopol, soedd shaogos hyn hyn, ond yn aeid o fob sef ein dyn nhw'n dda i'nolawn a leidio fel Mahera symud hyn uch yn ddigon di Llywodraeth ac byddwch ddweud yn wrth wled â gael amioedd yma. Dyma ddweud i'n siŵr i chi i fynd i'r bobl, yma rhyddo i'r ddweud i fynd i am y llehau yma. Yn ymgyrch eryddion yn weithio i gyda ceisio i fynd i ddweud i fynd i mwynhau ryddo a'i ddweud i mynd i gydag yn fwy o bobl, i ddech chi fod yn gweithio i'r symud o ffrindfod y cyfnod o'r cynnig, ond i'n meddwl, y Maiddon, Hwrd Acissi, ac yn ambloholi. The majority could see the truth of their mother saying but they didn't want to reveal the true beliefs. They took a step back and said we need to think and reflect about this. Am arna Yuroda as-salam had various discussions from various people, Mae'r seffu fasen i'r seffu gall-a'r seffwysu islam. Ond, erbyr eich cynnwys i'r ddefnyddol yn eu cwylio ar gall-gwaith a'r reyfin iawn, One of them was with, if you like, an atheist when he was talking about the nature of Allah and how Allah it is. It goes into tiddas and Allah, and the Imam, alai salam, says, Allah doesn't come under these questions. mae yna yn cael ei wneud, yw'r wneud, yw'r ysgrifenau, yw vertically yn cael ei uchydig? Mae Ysgolwyd yn cael ei fod yn ni'r llaw o'r ysgrifenau i'w hyn yn cael ei wneud am sicr mae'r mhwynt a'r maswm anaf. Ond he said that, well we can't see Allah. Mamrata a Llywodraeth yn dda, when he asked him about how he was made and where is he. Mamrata a Llywodraeth ryswm yn dda, he is above and beyond the how and where. He cannot be gauged and perceived by our senses. He said that he doesn't exist if we can't perceive him and if our senses cannot perceive him then he doesn't exist. He said that's not true, there are a lot of things which our senses cannot perceive but they do exist. Mamrata gave the example of the soul, he said the soul of the human being, we cannot perceive it, we cannot see it, we cannot sense it but it exists. He put forward such arguments about issues concerning Allah swt. At the end of the day he had to say I need to reflect about this, which of course this is where it ends. Of course it's quite detailed, I'm not sure I can present all the details in here, we have a very limited time. But yes, he addressed these issues to the atheists and he took time so that he could think about it. I think it's interesting to point out as well that within the school of the Ahl-e-el-Bayt a Lehym-e Salaam, our idea of Allah swt is very different to example the Sunni school of thought. We the sheers you know, we believe Allah swt is Ahad in nature, for example the verse of the Qur'an. Ahad meaning like there is literally there's nothing comparable to him as such. Whereas the Sunni school of thought, they have hadiths where it claims that Allah swt has a leg for example. So we really do differ on that. Yes, there is a difference in that because they say he looks like a young man, a leg, whatever, hands, his hair, the slippers that he wears and so on and so forth. The belief of Ahl-e-el-Bayt, the school of Ahl-e-el-Bayt, the teachings of Ahl-e-el-Bayt a Lehym-e Salaam which is derived from the Qur'an. Allah swt, when he comes to describe himself to the creatures, mankind, if you like, to the reader of the Qur'an, he says, There is nothing like his example. He cannot be perceived, he cannot be imagined by us. No matter how much time and effort and energy we put to try to imagine Allah swt, we would not be able to describe him or even imagine him. Imam Al-Baqir, a Lehym-e Salaam, states that whatever you imagine, whatever imagination you come up with concerning Allah swt, then Allah is not it. Because that imagination is the creation of your own mind and Allah is not going to fit within the creation of your mind. So the ayah in the Qur'an is quite clear, Allah describes himself. Lehym-e Salaam, he says, there is nothing like his example. You can't even give an example of Allah swt. He cannot be perceived and he cannot be described. He cannot be imagined even. But other than that, yes, he has qualities, he has abilities, if you like. He is the creator, he is the one who has fashioned us. He is the one who created the universe, the galaxies, the stars and planets. Everything that we see around us are created by Allah swt. These are signs of the existence of Allah swt. But when it comes to us trying to explain, describe a picture Allah swt, it is something beyond our senses and it is undescribable. If you want to describe the essence of Allah swt, it is undescribable. This issue of Tauheed, or if you like the nature of Allah swt, is beautifully explained in the sense that what he isn't, if you like, basically he cannot be imagined. And it's beautifully, the attributes of Allah swt are addressed by the imams of Ahl al-Bayt. By Ahl al-Bayt, al-Masalam, beginning with the Prophet sallallahu alai wa sallam, Fatima t-Tazara sallam allai wa sallam, and the 12 imams. For example, in Nehzel Balagha, most sermons, Imam alai alai sallam, begins most of his sermons with substantial part talking about Tauheed, talking about the oneness of Allah and the quality and attributes of Allah swt. And talk about Tanzi, talk about what Allah isn't. Because we don't come and compare Allah to other things. We come and say what Allah isn't. That is the way, whereas because he is incomparable, we cannot compare anything to Allah swt, because of that verse. So this is a quite important issue. And again, in Sahifa Sajadiah, most of the dua, if not all, most of the supplications of Imam al-Sajadi, they begin with aspects of Tauheed. So our understanding of Allah, which is Ma'rifatillah, which is according to the teachings of Erfan, which are the most beautiful. And all other schools, regardless of other states, you have, if you like, Erfan, you have Islamic mysticism. They have notions which are totally opposed to the teachings of Islam and Erfan. If you like, we can talk about Erfan on another opportunity. But Erfan is something which is totally false. And contrary to the teachings of Islam and Al-Baita Alaykum as-salam. Mm-hmm, Allahu akbar. What a wonderful discussion. Thank you so much, doctor. Up next, my dear brothers and sisters, Sister for Atima will be discussing in home and living today how to memorise the Holy Quran, insha'Allah.