 یہ ہے جب یہ رہے ہو جاتا ہے ہمارے میں جاتا ہے کہ ہمارے میں کوئی جھوٹ آئے ہیں کہ ہمارے میں ج cues کے لئے حضرت کررہے ہیں لở sword سوزہ جو اس لامک گوڈشیاہ کے معلوم ہیں اس لامک گراہی ہمارے میں پہلے ہمارے میں معلوم ہمارے میں جا سکتے ہیں سب سوچکارہ کیا تو مجھے سوچکارہ کیا تو اکرنچی بہترین کیا ہے اب اس مجھے ساتھ انکتے ہیں کہ چاہتے ہیں بہترین کسی جانتے ہیں ہمارے بہت ہی جانتے ہیں۔ کیوں کہ یہ مجھے ملوانی ہوں؟ بہت دفعہ سے اسلامیس تکرم میں اپروج کردی لہے؟ کیوں کہ یہ دوسرے بہت ملوانیہ ہے؟ کیوں کہ میں ایک بہت سٹیٹسٹیکس میں سب جانتے ہیں؟ بہت سے سب بہت بہت بہت ہوتا ہے، ہمامتہ ہماری بہت ہونا عام ہوتا ہے جو لوگ پڑئے جو بہت ہے وہاں ان کے لئے آپ کیا اقام ان따 politics مبو Queensborough بہت in بہت ہیں۔ اور مطاورہِ مر쪽 کسی آئے ہیں کہ دیاہہید شخصوں میں مطاورہی حاضرت ہوتے ہیں۔ شخص اعتاد جانتے ہیں کہ یہ مطاورہی حاضرت نہیں ہے۔ کیونکہ وہittingہ ساری، حال میں ہی چیز سال کرتا ہے۔ بڑا ملیانی نے اسی صحیحیت کیا بہت ملیانی کیا ہے اور when some people said that there are some areas of knowledge which religion has nothing to say about this was strongly the distance many people said no this is wrong this cannot be religion is all comprehensive it governs every aspect of life اور کسی بาง لیکن ہوتا ہے جو ماہقرہ ہے لیکن پہلے جاتا ہے جو اکتر انہوں میں اکetts کے بات دیتے ہیں سیگوزیز ہی پہلے کاف جانتے ہیں اور ہم نے ایک روانہ لگی کیااکہ اگر مجھے میں جتے ہیں وہ آج پرکارر سے مجھے لگی کے مصاد کرسک پہلے جانتے ہیں لگی کے مصاد کرسک جو بہت سی بہت رہے ہیں اس کے مطابقہ یہ ہوتا ہے انہیں میکنے کے ساتھ دیکھتے ہیں. مختلف جانتے ہیں کاملے میں کاملے میں بہت دیکھنے کیا ہے، سبجکت کرنا ہے جانتے ہیں. اس کا ساتھ ہاں ایک ساتھی دیکھنے میں ہے. ساتھی ساتھ ساتھی اسم ایک کمیت ہے۔ مجھے دیکھنے میں ایک بھی عدوہ ہے۔ آسپٹس of our life two aspects of our knowledge they are completely separated from each other is the religion which deals with our inner personal spiritual life and about which I am free to do what I want and you are free and there is not to be much communication in fact one of the basically you see the idea of secular thinking arose from certain historical experiences in the west this is very important understanding not that this is something which was logically and nationally discovered it was just that in the west there was a huge amount of fighting among different religions the catholics really did a lot of massive amount of cruelty and torture to protestants and when the protestants got the chance they took their revenge so people got the idea that religion is just about fighting each other and so they said well first of all we should not talk about religion because it leads to fights and also that if we want to have a society you see initially the idea was that society should be based on religion but which religion? catholicism? protestantism? and in the protestant there are many different factions and they all disagree with each other so they said no that means that society cannot be founded on religion we must found it on some rational logical principles which are acceptable to everybody and religion is not so then the idea came that okay there are certain domains of knowledge which are purely outside the reach of religion and these are the domains which we will use for our common discussions privately we can talk about religion but in public we cannot talk about religion because it will cause a fight so all of these are ideas which are deeply implanted in when you read books from the west whether it's a novel or whether it's a textbook these ideas are there in the background and they are exposed in many different ways you don't actually it's like the foundation it's not actually openly discussed because everybody assumes it's true but these ideas get through to you you also absorb this understanding without actually being explicit so the first job that I'm facing here is why should we have an Islamic approach so what is the answer to this question that you have understood from the lecture now should we have an Islamic approach what are the characteristics what are the features which make an Islamic approach to teaching statistics different from a western approach not just statistics actually all of education is affected by this so what do you understand from this there what are the basic differentiating features of an Islamic approach to teaching and learning yes open for you you seem to have something from your lecture and statistics I understood that they are the same sort of problem because it's a problem of logical positive going behind the statistics of the discipline as well so whereas we are not a speaker I think that this is being live streamed so if you are a speaker you are not a speaker yes I understand go ahead so whereas before how statistics have been taught normally is that you are doing certain numbers and stuff and the analysis on the one hand that is the job of somebody else and the other thing is I think the example of the nuclear that you used so somebody making the nuclear technology not being connected with how it's going to be used so the whole question of knowledge and what purpose it's going to be used for that attachment is not possible with an Islamic approach yes that's definitely one reason that as statisticians we cannot do research and be unconnected with how this research is going to be used I mean this is something which is called fragmentation of knowledge I am specialized in one thing and that's my job and it's not my business to know what the other person is going to do I mean it doesn't concern me I am an expert and this is not possible so this is one difference what other differences are there if we compare the most thing and the rest of the religions like Christianity and Buddhism and others religions we have similar some aspects of life and some characteristics are similar in Christianity they are also believed in God and they are the same kind of things and so it doesn't seem like there is a completely they have also the moral value that sort of things why there is a strict differentiation between these only for the Muslim example well I think that this question see there might be a Christian approach to teaching what I am talking about the conventional approach is not based on any religion is based on secular ideas that this is outside the scope of religion and actually one very important thing most fundamental thing the first point written here is that what is the meaning of knowledge itself this is under question this is most fundamental now the secular idea about knowledge is that it is objective it is factual it is concrete it is indiscutable right this is a table everyone who is rational can agree that this is a table and there is no possible dispute there is no and on subjective things like is this good is this moral this is subjective this is not concrete this is not objective we can disagree and there is no way to decide who is right so knowledge is divided into two parts one is the objective part on which there can be no disagreements there can be no arguments it is just like a number 2 plus 2 equals 4 everybody agrees there is no Islamic or un Islamic so the nature of knowledge this is what the western concept of knowledge is knowledge is concrete objective factual and automatically agreed to by everybody everybody who is rational now somebody disagree with something that means that they are not rational and implicit in this is also the message that people who are religious are not rational because they are inlogically rejecting things which are factual so this already we are disputing that this is not the nature of knowledge knowledge is not like that most human knowledge mixes facts and values and you cannot separate them this is really the thing which is not well understood in the western tradition they separate they say that knowledge can be separated clearly there are some opinions and there are facts and the two cannot be mixed this is not true facts and opinions are mixed in such a way that you cannot separate them so that makes for a different understanding of what knowledge is so somebody can somebody explain why knowledge may appear to be factual and concrete but it automatically builds in value judgments subjective elements so there is an illusion created that something is factual and objective and concrete but in fact it is not it is just an opinion which somebody has an example kind of use it is put it may have results of morals so ok that's correct for example suppose I say that I am building at a bomb and this is just a fact now an atom bomb is going to be used to kill people and you cannot isolate one thing from the other thing and say that this is just a purely technological thing I am doing and it has no implications obviously it has implications if you are building a bomb then you are supporting war efforts and you are saying that it is ok to kill it's ok not to worry about whether or not this is already a value judgment plus there are some things that are in every space and time there are some things that are always right and always wrong like you said killing people so there are some inbuilt human minds very good this is actually another point of debate point of contention between the secular view and the islamic view according to the islamic view according to all religions there are absolute moral values which are invariant across time and space and every person must follow them according to the secular view that's not true norms are determined by consensus if we all agree that homosexuality is wrong then it is wrong but ten years later if we agree that this is right then it becomes right and so there is no absolute moral value so this is another point of contention between secular and islamic views yes sir we can say that knowledge should be useful for human views yes this is another point of contention this agreement between western idea of knowledge and islamic idea in islam we distinguish between useful knowledge and useless knowledge in the west they say all knowledge is the same but explicitly the argument is made that if you are doing some learning something whether it's you know very complex mathematical models which have no apparent relation to any real world phenomena they say well today it's not applicable but tomorrow somebody may find a use for it so we cannot say in advance so all knowledge is equally valuable actually this comes from a background this is not in vacuum that they are saying it comes from the background that if you look at Bertrand Russell who was one of the leading atheists of the 20th century and actually a propagator of his belief he said very clearly that ultimately all life was created by an accident a cosmic accident some atoms came together but anybody who is destroyed by an accident there is a great supernova and everything will die so regardless of what we do there is no meaning to life whether we are heroes or whether we are cowards or whether we do great things or whether we don't nothing matters nobody is watching so once you have the idea that life is about without purpose then basically useful means useful with respect to achieving some goal but if there is no goal then everything is the same so all knowledge equally valuable so again this is an important distinction between so that's why for all of these reasons the Islamic point of view is different and so Islamic approach to teaching and learning will be different so today we have a strange situation because of this fragmentation because of this disregard for as a Muslim teacher I must make sure that what I am teaching you is useful because I don't want to teach useful useless knowledge that will be a sin for me I am wasting student's time that's not good but no regard for this is given in the western tradition so a student can learn and the beginning macro and then intermediate macro and then advanced macro macro is about basically government policies and how the economy should be run now you take the student and you put him in the government say what you should do he will not have the faintest idea he has never studied he has studied mathematical models but how to apply it he has never studied so this is because of this this approach that separates and it doesn't make a distinction between useful and useless when I started to develop this course and it has taken me about 10 years I said for every fact I teach I must go and find out how this is used in the real world and I thought that I would find this in the books but I couldn't I looked here is the average here is the median is there a real world application now if you look through the books there is an illusion the book gives you some data and applies it so it seems like you are dealing with real data but actually it's just an illusion if you go back and see are people actually using this if you go and see in the Olympics people are actually evaluating performance so what do they do they don't use the mean itself so that's a real example so when you go and look for real real examples not artificial real examples so in the textbook you can find artificial real examples but no real real examples so when I'm developing this course I tried to make sure that I teach only those concepts that are actually used in the real world and I found that a lot of things can be just skipped because they are not used actually the western methodology of teaching I give an example like this it's like if you teach somebody all about the technology required to manufacture a car there is a huge amount of work I mean carburetor and radiator and spark plugs and many many systems but you don't teach the student how to drive so you can't when you put them in the car and say okay you know everything about how this car is manufactured go ahead and drive it you do not have any idea on the other hand driving is much easier to learn and yet that's what the useful part is now it doesn't mean that production technology is useless it is useful of course the car wouldn't exist if it wasn't there but for most people it is not useful knowledge there is a small number of people who need to know how to manufacture and how to fix the car but for most people all they need to know is how to learn and how to drive and typical statistical courses don't teach you how to drive yes sir we would be at that lecture and I was confused at a point Islam says the difference gives the clear difference between useful knowledge and not too useful knowledge sir there was this question in the question as well about selling ships yes lots of people got that wrong sir a nice explanation yes well basically you see there was a time when international trade was run by selling ships these were the things which carried out there was nothing else but then the steam engine came and selling ships became obsolete now they are used for recreation and leisure but they are not really very important anymore so the value of that knowledge has changed sir that's true but when we say something that's useful it means useful for mankind for the welfare of mankind so when we know the technique of how to make selling ships it's always useful is it not well you see what would it be used for not these days it's not used for transport all sorts of as an asset is always useful selling ships as an asset is always useful today the ships are in use but they are not selling ships they are machine engines steam engines selling ships are used only for recreation for leisure so if they aren't any it wouldn't cause any serious damage to the world anyway the point was not really to the point was to illustrate that the utility of these things like building forts was very important at one point it was the very important means of defense but now it's useless so the value of such types of knowledge like agriculture also our current agriculture techniques are based on tractors and fertilizers and these were not known one century ago so it was and probably will be obsolete one century later so it's temporarily useful not eternally useful actually the background idea is that the only eternally useful knowledge is that on the Quran and the Hadith okay so on this page basically what I am trying to say is that the secular conception of knowledge is different it's utility is different and therefore the methodology of how you teach and also what you teach all of these things are different and unlike this is what is not so widely realized which is leading to a problem is that because of this secular idea which people absorb that you know western knowledge is purely technical and objective so there is no conflict with Islam so we can teach Islam on one side and western knowledge on the other side and there is no problem because there is no conflict this is a problem this is a serious problem because actually the secular education embodies many ideas which are strongly in conflict with Islam and when you learn these two things they conflict with each other so one of the ideas which is built into the western method of education is that scientific knowledge is superior to all other kinds of knowledge so when we study statistics and we study mean and median mode we are learning something very valuable and precious as opposed to when we study Quran and these we are learning something which is not so valuable and not so important so this idea has to be opposed and in order to oppose it first you have to expose it because it's not there explicitly in the text it's buried in the foundation so that's why Muslims must approach the subject differently from others yes Sir would it not narrow the rising Absolutely lot of people say that there are lots of things in here which would be very useful for a western audience because it is not available but I don't have a western audience in mind yes I narrow my audience to Muslims because because Islamic approach is different and it's only applicable in Islamic context so actually you see every approach has its own built in assumptions so when we go and learn get acquire a secular education then we absorb all of the assumptions which are implicit that's also a religion secularism is also a religion and it also has its own assumptions which they teach and so we cannot follow that because many of those ideas are in conflict with Islamic ideas and so we have to narrow the audience Sir Yes I think there are missing themes in lots of subjects like if we talk about the economics the many subjects parts of economics and mathematics and statistics so the Islamic theme is missing in all those subjects here only for the production statistics for the Muslims so what about those other subjects and chemistry and national science so how the other students can get the Islamic approach in those subjects why only the production statistics for Muslims that's a very good question and that's what we are trying to do we are trying to launch a revolution I'm showing how it can be done in statistics and I hope that other people who are teaching chemistry will learn how to do this in chemistry and so on Sir another question is can you give some examples from statistics from the Islamic point of view yes this whole course is dealing with that so everything must be related to purpose I am here and I am teaching you you are studying why in Islam everything depends on the intention so it's not that so first of all these intentions are not discussed in normal western courses because basically again there was a very strong emphasis on materialism by materialism I don't mean what ordinary people understand by it that is seeking wealth actually materialism is a philosophy which says that only material things matter and there is no invisible actually it's the rejection of the غیب and the Quran starts with those people who believe in the unseen in the west there is an explicit tradition which says that something is unseen it doesn't exist because of that there was a time when people in the west thought that when we think thought is an abstract thing it's a fluid secretion of the brain everything has to have some material manifestation if it is not material it doesn't exist so intentions these are immaterial these are invisible so they don't matter actually intentions are very important and they matter a lot so first we have to be clear according to Islamic ideas and that's the most important thing why am I sitting here what is my purpose now in the material world the idea that I'm teaching because I will earn the salary so I don't know whether or not I'm going to get paid for this course I haven't investigated the rules so similarly your typical student is studying because then he will get a grade for this course and then he will get a degree and then he will get a job so that's the intention so these are not actually any first of all the difference between Islam and Christianity on this account Islam is a practical region and Christianity pursuit of wealth is discouraged because in Islam it is not encouraged but the thing is that you are supposed to earn money to the extent of fulfilling your responsibilities and you have a responsibility to yourself to be able to feed and flow and also you have a responsibility to those who are your kin and who are dependent upon you and you have enough money to feed and flow and house them and educate them is required so to that extent earning money is not only permissible it's actually demanded by Islam but it should not be the purpose of life to earn money and unfortunately many people in these times because of my life is to earn money and that's not good so the first thing is to understand that if we do something with the right intention then it becomes an act of worship now the only from the Islamic point of view all actions of a Muslim should be acts of worship so now we have to try to figure out how I can sit here in such a way with such an intention that this becomes Ibadah because Allah تعالیٰ has said that مَا غِلَقْنَ الْجِنْ نَبَلْ اِنْ سَاِی لَا لِِا عُدُونِ that we have not created man and jinn except for worship so how can we turn this sitting by teaching your learning into an act of worship so the first thing is to correct the intentions now as I said even the intention to earn money is not can be an act of worship ہم یہ بہت ہی بہت ہی بہت ہی نہیں وہاں انفنٹ لگا off منی فرد مجھے ہاں ہم آپ کو بہت کیا ہم لگا ہم آپ کو بہت کیا ہم ہم آپ کو بہت کیا جاتی ہے اور ہم آپ کو لگا کتے ہیں یہ بہت ایک بارے کے لئے بہت ایک سب سے انسان سوالہ لیکن اسٹیم کی ایسلامی مذہبάνے سے تو ہمی نمائے کیا ہم آپ کو بہت آپ کو بہت جہاں وژفہ ہم کبھی ہوتا ہے جب مجھے ایک ساتھ سکتے ہیں میں مم瞿 Billy طور پر کھوٹ اتا Day we have the responsibility to take care of their needs as a society as a group So every responsibility isgender he islam is very symmetrically balanced if you have the responsibility the other side has a duty if i have the responsibility to help you i have the responsibility to make sure that ان کا مجھے کرتے ہیں کہ کسی جب میں کون مجھے کسی پیش کرتے ہیں اگر کسی مرکہ ہے اگر آپہ ایک آپ اگر بیٹو یا ارفن یا اگر کیا کمیسی بیٹو ہے میں اگر کسی آپ کو مجھے ہوتے ہیں اور وہ اگر کسی بیٹو کرتے ہیں یہ نہیں ہوتا لگی مجھے بڑا یہاں ہے کیوں یہاں ہے یہ مجھے اس لیکن ہمятся ہمارے درس والے ہم کو حا潔 کرنے بھیしい ڈíp تک ہوتا ہے کیونکہ وہ مجھے پہلے Ow which نارا کہا جائے گی if they can do anything so if its only when they can't do anything that we must help them this is a very finely balanced system now in the west we talk only about one side and i have this right i have this right but no responsibilities لہذا اسلام ہمارے اللہ ہی جو بہر خود مضمحی ہے اگر میں مضمحی ہو to help جو بہر خود کو لکھتے ہی میں ہمیشہ اور اگر چاہیے ہاتھا ہوں لہذا سمجھے سے بہتکاری ہیں لہذا بہت پہنے میں کیا are the intention for seeking ڈالج اسے عچاسے میں بھی چیے آج کے لئے وہ مجھے بہت مظرم آجی ہے ، تو کچھ ای تک ہم دوننک سارے اور بہت مجھے مجھے ویمانہ دیتا ہے۔ اس کے لئے ہم ہے اس کے حیرت نیست ہی یہاں تو جزایک میں کیسے ہے۔ انہیں مجھے مجھے مجھے ہے ، ایکدر نڈالج کی اکراہ بنیتا ہے ، اللہ تعالیٰ محمد صلح اللہ علیہ وسلمی کہتے ہیں کہ رب بیزنی علمہ کہتے ہیں کہ اوہ اللہ تعالیٰ انگریز مین نالج لہذا even the Prophet is being asked to search for increase in knowledge and we are supposed to emulate the Prophet so we are also supposed to ask for increase in knowledge so we ask Allah for more knowledge ہاں تو یہ ہی بات ہے کہ یہ ایک سیکلر ٹھیکن ہے جو وجود میں آئی ہے جس کو مطالی کی ہم یہاں کوشش کر رہے ہیں کہ first of all there is no i.e. in Islam we have an integrated worldview it's not that some things are done for the other world and some things are done for this world choices are being asked to it's not that some things are done for one purpose and when we seek knowledge so knowledge is for if we seek knowledge with the idea that with this knowledge i will serve the umma and I will serve mankind and this is desirable because Allah تعالیٰ wants us to do it آرہا ہے۔ جاناہی دل جائیے۔ لیکن یہ ایک اچھاہی وقتی دیکھنے کے لئے، ہم اجتوڈار ہمیں fever اگر نکل لیتے ہیں، یہ چیزیں اپنی ہی ب Hé بھائی ہے کامی TIMESPی اگر انٹرستان ہے لیتے کرنا جاہی ہی جانے۔ تو پھر ساتھ رسانج کو بھی پہلے ساتھ گائے اور پھر نخم چیز کا خربہ آپ کو اگر وکر حج اور لیکن جو ہمیرہیی میں ایک روش ہوں جو ہمیرہی میں مینے ہمیرہی میں آپ مینے ہوتا ہے لہذا آپ کا مونے میں بہت پرپسٹنے کے لیے سکتے ہیں اور یہ مدیز کرنے والہ کے لئے آپ کے مونے میں کچھ کرتے ہیں یہ جو لہذا ہے لہذا سکتے ہیں لہذا یہ مدارہ کتلے کیا ہے دیکھا تو ایک سامنے میں انہوں کو مہامہ دی ہوتا ہوں۔ پیشتر ہے۔ بہت سامنے میں مہامہ دی ہوتا ہے۔ جہاں ، پیشترہ ہے۔ تسگیا۔ اسی طرف کہ میں سامنے میں مہامہ دیکھا کہ جس کے لائے بہت اپنے خوانی کا ساکتا ہے۔ اور اب ایک سوء دیا ہے۔ اور اب یہاں کل ہوئے ۔ کہتے ہیں ، اگر میں ممینی لیتا ہوں ، میں ایک سوء دی کیا ہے کہ اللہ تعالیٰ بہت ایک سوء دی۔ کم اسے دو باہر کیا گڈیا ہے کم میں起طت کرنا ہے سالپیوری کیشن ہے یہ جو دیم ہے لیکن پروس کے پورا ناوڈن تھی او گٹر سلیٹ completing تھی او گٹر سلیٹ او گٹر سلیٹ ناوڈن تھی او گٹر سلیٹ یہاں کہ دیتے ہیں کہ کاران لقد دھلاحنا لہنا بھی احسن معقومیم سمردا نہ و اس فلساحلین یہ تب دیکھا کہ آئیتYاتی کے بناہان کے لئے اور بہت ہی ہی نہیں پتا ہے لہذا کیوں کہ دیکھے میں یہ آئے کے لئے پرلو اس سے مجھے سمجھاقولا لے برمز جانتا ہے کہ یہ جائے تھا۔ امہارا ہے کہ یہ برمز جانتا ہے۔ ہمارے بحاورت ہے کہ ہمارے باکرامان کے بارے میں اگر خلال بین کی بے کے بارے میں least جانتا ہوں۔ یہ بہت ہی Potato ڈیلے ہے کرونکے اور جانتا ہے کہ بھی کم اتیائی ہے۔ لیکن ہمیں ہی کچھ موجود ہے اور اگر کبھی االتا ہے اور اگر کمتری میں چاہتا ہوتا ہے تو corruption رکھتی ہے اس کے لئے ہمیں 맡یان کرنا نہیں سورتا ہوں گے جو ہمیں ہی بھی لیتے ہیں میں سے ہی بہت اہم ہے جس چیز کے انجلیں سارے سے مہادر ہو گا وشہرنا نقل دی جانتا ہوں گوہر کی حق پر حق پر اجتا ہے۔ صحیح نقل دیتا ہوں گوہر والی ہے۔ اگر اس無ہ جو بہت auchام مکتا ہوں گوہر ہوں گوہر میں ، اور معلوم کرنے کی اور تاکہ بھی بہت نقل ہے۔ اس وجہ سے ہمارا مبارکای میں جاتا ہے۔ باران سے اللہ ڈالی کے دورین وقت کے ساتھ سکتے ہیں۔ آپ کو پیضان محاربت کو دیکھتا ہے اور آپ کو بھر پیرے کرلاہر سے ہویا ہے، اور آپ کو پیرے کرلاہر سے ہویا ہے، ، آبد کے لطیلیات دیکھتا ہے۔ اس کے لطی night شعورت کو پیرے کرناکہ ہے، محاربت دیکھا ہے ، آپ کو پیرے کرناکہangled بھی gjسیس میں کچھ کے لطیل اور محاربت ہوتا ہے اور ارسالی ہم اور ڈیٹارنا subconscious اسی فریدان کے پورت ہے اور سینٹر کے ذکروں کی ادھیکٹ کیلے ہے ان کے وقت ہوتے کا ذکر کے لگانہ سے جاتا ہے لہذا جو یہ معلوم پر ہے جب جو میں یہ وہ یہ مصلوم ہیں ہے اسی حضرت یہ بہت تہامے کے لئے چلی کے لئے ہم جاہہلی کے لئے اندرنس کی تصور، اسلام نے اندرنس کو مجھے کتا ہے۔ جس کے لئے اندرنس کو مجھے کتا ہے۔ جب جس میں بہت ایک طرح مجھے کتا ہے سوالہ۔ اور today ہمارے دورت ہے۔ اس یہ مجھے سوالہ تصوریت ہی جانتے ہیں۔ اب جب صرف جانتے ہیں تو وہ اسلام کو مجھے مسلم سے بہت بہت تصوریت ہوا ہے۔ لیکن now what they say is that that knowledge was valuable at that time but it is not adapted to Financial conditions. today Islam's teaching is useless, irrelevant and today if you want to乱云 you dont have to study statistics chemistry and biology in physics, what i would like to say is that this is false and today also Islam has the solutions in beautiful problems to all our problems لیکن today Muslim's aren't paying attention it is said that Islam came as a stranger and it will become a stranger and so it is true today that Islam is a stranger to Muslims. But the Muslims are involved in what is called Jehalim Rakkav . Jehalim Rakkav is compound ignorance예요, یہ مجمہ ملکانان کیا ہے, انہوں ہیں کہ مجمہ کو اہمارا کے لئے کیا ہے ، اُسی بہت سے کہاں گاہا آنا ہے اور اجمہ کسی ملکانان کو اہمارا ہے کے لئے کھاں گاہا ہے۔ اگر مند میں اسلام لایا سچی گے کے لئے مجنے کیا ہے۔ اور اسلام دیکھنے کے ذلك کہتے ہیں کہ میں کوئی ایسی بیلکن Blend میں نہیں پہلے کھکل ہے ، بہت سے اگر ماکنے کو ہمیں۔ مصید یہاں باڑالا اور پر برہتی ہے اور آہ کے بارے علمی ہیں ابوکی کے لیے ایک دور کی وقت ہے بیکس کا مقادرے تھے اور ہم ایک دوریں رہا ہوں اور ہمیہوں کو بہتلئے ہوتا ہے اس میں اچھے اندل میں اپسی ہاتھا ہے۔ اسلام کی معاہت ہے جس کا حقیات ہے اور اسی ہی ممہوں جانلی حال جانلی سہنہ مجھے بہتہ بہت زیادہ ہے جہلی کے ساتھ پر جہلی کے وقت میں جہلی کے ساتھ بھی ہے جہلی کے ساتھ بھی بہت سوچ ہیں بھر کے ساتھ بھی کشفت ہے سب کے ایک گفت ہی ہے مدر زیوکی لیکن دوسروں نے بہت سوچوں کا بات سوچوں میں بھی حکم آئے لہذا today it is not that for to achieve well leadership we need to learn chemistry and physics actually today the same thing which led Arabs from the bottom to the top is applicable and Islam has just as revolutionary teaching today as it did 1400 years ago but Muslims are not aware of this so the purpose of learning we have already discussed that there is a large number of contrasts in Islam we seek spiritual growth we seek to serve others so I acquire knowledge not because it will be beneficial to me and I will be able to exploit the ignorance of other people but rather I want to serve others and help them one important difference the western idea is that knowledge should be the scientist or the one who has knowledge should be neutral and detached he should not be emotionally involved with the subject because that will create bias and that will prevent learning which must be neutral in Islam is the opposite Islam says that if you look at something that is going wrong then you must try to fix it you can't be neutral so if there is a person he is dying of hunger so the scientist will make notes that oh yes his breath is coming slowly yes his heart beat is slowing down yes his eyes are turning well while the muslim will go and try to help him and he will not be able to study the condition at the end you will say ok what were the physiological conditions of muslims you don't know I was trying to give him water and pump his heart the scientist will say oh yes I have perfect notes exactly so there is a difference between so muslims have to be by the order of Allah engaged we cannot watch injustice and just describe it neutrally at the same time what is very interesting is that Allah تعالی says that do not let your emotions lead you to injustice you have to be just even to your enemies and you have to give witness even if it is against your own self interest so this is very different from western idea according to the west people are naturally selfish and they cannot give evidence against themselves so in the USA according to the law there is something called the fifth amendment which says that if you are asked to give testimony in court and this testimony will harm your self interest then you don't have to give it because it's not humanly possible to go against your self interest so Islam says no you can and you should and you must so these are very high standards and today Muslims are not following these standards so basically the question arises that is this possible so the west saying is not possible now we cannot say that it is possible to bear witness against yourself just from theory unless we demonstrate this with our lives we cannot prove this so this is the challenge that the Muslims face that to live Islam not to just talk about it so I started lecturing which was not my intention let me go back to asking questions and let me look at those questions in which there was the maximum amount of confusion so one of them was the first one which is I think since statistics is a purely technical subject nearly everybody got that one right because there is just a few mistakes but the next one رلیڈنن has no role to play in teaching purely technical and objective subject like statistics and it is very important in teaching subjective and spiritual so about one third of the people got this wrong so we have been discussing this mostly for this lecture now there is something to this in the sense that we do agree and there is no dispute that chemistry is not covered in the Quran and the Hadith there is no formula for H2O and there is no description in Quran and Hadith about how to solve the quadratic equation and how to find the mean, the median and the word of the list of numbers so obviously there is some knowledge I mean it is not we are not saying that religion encompasses all of knowledge first of all one issue is that there are some temporary types of knowledge which are useful but what we are saying is that how to use knowledge how to teach knowledge to understand whether it is useful or not we have to have Islam for example just like an Islamic teaching influence so for example if you are learning how to make poison should we teach it actually suppose that I am teaching chemistry and I have a formula which creates a poison that doesn't have any taste or flavor and it kills people and it doesn't leave any trace should I teach this in the class or not now according to the west there is no harm it's knowledge is knowledge but according to Islamic teaching I will analyze who is in our audience why am I teaching this will they use this in a bad way will the girls go and poison their mother-in-laws so all of these things I have to take into account I can't just teach it and say well how the other people use it is up to them so Islam and of course what is moral and what is immoral this is taught by Islam so we can't any religion does involve us purely technical and purely objective subjects we have to have some any religion tells us how to teach it what to teach and also it says that we are responsible for what we teach if I teach something harmful and people use it for harmful purposes you remember that there is a story in the Quran about two angels Harut and Marut who knows the story yes somebody knows the story two angels were sent down by Allah as a test and they taught people knowledge and they said that look this knowledge is harmful don't take it from us but people will come and what was the knowledge basically it was a knowledge of how to put how to separate couples and how to cause enmity between people so some people I mean it's very useful for some people to create enmity and to separate couples and so people learnt it even though although locally it was useful to them and it helped them achieve some worldly goal it was very harmful to them for their ahra but they did not know this so approach to knowledge has to be influenced by Islam so in this question also there were a lot of wrong answers because the knowledge is acquired by the use of our five senses and the faculty of reason this is exactly the standpoint the fundamental western idea of objective knowledge you see the five senses are according to them indisputable everybody can agree but I see what I can touch these are common objective there is not going to be any disagreement and of course we can use our logic to put this together and so they say that this is knowledge everything else I mean I may have a feeling I may have an intuition this is not knowledge so how come 16 people said that this is correct there are other types of knowledge what other types of knowledge are there some knowledge is something which is not acquired by our five senses and logic yes our faith and knowledge yes Allah the ilham is revealed knowledge knowledge that was revealed that Allah the Allah says they are injures and we believe it because Allah the Allah has said it we have no evidence for it it's not empirical knowledge now actually I think that there is something to be said here that is might need clarification because when we say faculty of reason we use it in Islam in a different way from the way that is used in the west so for example I can say that well if it is written in the Quran then it's reasonable for me to believe it so that's quite correct and yet when west says faculty of reason they mean certain logical deductions like geometry and mathematics and it's not the logic that we are using in believing in ilham and wahi is not the same type of logic so there is some room for confusion here so restriction you see there is certain type of knowledge which is not just based on the five senses and the faculty of reason one of the most important types of knowledge is experience I learned how to drive I have experience now this is actually acquired by my own personal experience but it is not objective in the sense that I can't share it with you I can't give you my experience you have to experience it yourself and so it's not objective knowledge of the type that is acceptable as scientific knowledge but it is one of the most important types of knowledge all of us have and so ruling this out of the picture has led to a very distorted understanding of what knowledge is and has caused much damage so this one also not a people got wrong some of the intentions are desirable and some are not to acquire expertise is a desirable intention because actually Islam make teaching say that when a Muslim moment does a job he does it well so having competence in the job that you are doing whatever it is you are doing whether you are fixing automobiles or whether you are running the show because Junaid Jamshe once went to Raiwend and that time he was still a singer so he was introduced to the elders and somebody said you know he is a very he is a top singer so Junaid Jamshe had said that I thought to myself that now we get a reprimand and a rebuke actually the elders were very taken aback that he is a very good singer then he said well it is the characteristic of a moment that whatever he does he does very well so he was very happy that they had not rejected his talent so even though it was in the wrong direction so to acquire expertise is desirable to appreciate the wonders of Allah as displayed in the world this is definitely a good intention for the seeking of knowledge there is a story about Watson he was one of the discoverers of the double helix the pattern of molecules that are used in the reproductive process so he said and this is you can find this quote on the internet in many places he said that you know when I first saw this mechanism what is this mechanism basically there is a if you can think of it it is probably you have all seen it you have a ladder to two strands on the sides and then links between them so it is like a ladder but it is coiled that is the DNA molecule it is coiled and then it starts coming apart see the basic problem is how does something replicate one becomes two so this starts coming apart so there is a ladder which is half open so there is one side and the other side and both of them have little steps sticking out it breaks up and now molecules come and join and so the step is completed and the other side is completed and it keeps uncoiling and new molecules attached he said that you know when I saw this it was so fantastic it was such an amazing construction that I said that this cannot happen by itself someone must have created this but unfortunately he didn't get the trophy for Iman so later on he wrote a book it's a very interesting book I have cited it somewhere it says that that much we can be sure that life did not originate by an accident on this planet so now how can it be well he had this theory of pan spermia he said that some advanced civilization came into existence this will explain how and then they sent rocket ships with the basic building blocks of life all over the universe seeding the universe so one of these rocket ships landed here and it had some basic organic molecules that can be used to start life so he was so strong that every explanation is possible except the explanation that there is God so he had to come up with this fantastically ridiculous theory in order to explain how life originated because one thing is clear that it didn't originate by accident sir yes so what does Islam say about the evolution well you see evolution is not one theory there is a large group of theories yes one is called micro evolution so within a species changes can happen it can become taller and then there is the macro evolution which is that one species can change into another species now there is a lot of empirical evidence for micro evolution that is changes happen in species they grow taller they grow shorter so far there is no evidence for macro evolution that is one species somehow changing into another species the idea that one species could change into another species was spelling yeah that was a diamond thought but all of the things that he said would be found like the missing links were not found so basically the whole idea is in question but the point is exactly like Watson's problem we know that some species were not in existence earlier and came into this later so another question is how either God put them there if not then evolution must have happened now how it happened we don't know but we have faith we have faith there is no God so then that convinces us that we must have evolution now exactly how evolution what nobody knows you need the first the most elementary life form is a cell a cell is so enormously complicated that nobody says that this came into being all by itself it's not possible it's just so it's like more complicated than New York City all of its factories and all of its industries and volumes of books are written on different mechanisms which operated in the cell and it's the simplest life form there is nothing simpler than that so now either we have faith in God that God created the cell or we have faith and this is what in an unseen process so what the scientists do is they say that well there were these simple cell for based or water based life forms which of which there is no evidence because they gradually became more complicated eventually they formed a cell and then the cell was so efficient that it destroyed all of these primitive life forms maybe no evidence for its creation so this is a belief in unseen of the highest order but on these primitive life forms which must have existed in order to get to a cell because otherwise we can't explain how the cell came into existence so we have Islamic methodology for teaching is different from western methodology oops I went back to the slides let me go back to the questions and try to clarify them so to use knowledge to serve mankind obviously that's there is a suffice I mean a subtlety here that the it's not just service that is required I mean we are asked to serve people but if it is like the generous man he spends his money on others but it must be for the love of Allah it cannot be for the love of popularity or fame and so this is another difficulty then if we seek popularity if we seek fame then these are not acceptable so Allah تعالیٰ mention in the Quran that they feed others out of the love of Allah so it's not enough to just feed others we have to have the right intention feeding others because Allah تعالیٰ wants us to do this so this is a subtlety and so if it is done for that reason then it's good otherwise it's not so when it says that the basic responsibility of the teacher is to make sure that the students understand the subject well actually the rules for teachers are very strict the Islamic etiquette are the for teaching so first thing I have to understand is that my students are all very precious very important I cannot waste their time if I come to class late this means that I do not care enough about the time of my students now I have to understand that all of my students are potentially capable of changing the world and it is my job as a teacher to try to develop this potential try to understand try to make you understand how important you are because in the materialist world view the materialist world view teaches us that we are insignificant if you think about mutants' laws then the effect of an object is dependent on its mass and velocity now my mass is about 80 kilograms I don't move very fast and this world is billions of tons so I can't have much of an impact no matter what I do no matter how I spend my life I'm just a little insect in a big so there's nothing I can do so I should concern only with myself with my own life that's the best this is materialist thinking now the Quran says that if you save one life it is as if you have saved the whole world now the Quran does not exaggerate Allah تعالیٰ in another place you mentioned that the Sulay Shorah has said that the poets are bad because they exaggerate a lot so obviously Allah does not exaggerate what this means is that every human being has the potential to change the lives of large numbers of people we can have an impact on the whole world it will not be by the physical means because the mutants' laws are perfectly valid it's not our mass and velocity but it is ideas, it is vision, it is spirituality these things make a difference and if you see the lives of people this is exactly the opposite of the lesson that is being taught in the western world that I studied this that basically you see the destiny of a nation depends on the geography the material resources that it has if it is lots of natural resources then they will become rich and they will but actually if you look at what happened if you look two centuries ago Brazil and Russia and North America and Australia and third of the big land masses roughly speaking they have India they have about the same in terms of natural resources in terms of agriculture and in terms of many but if you look at the development trajectory it's extremely different so it means that the natural resources are not the controlling factors it's not the material means at your disposal that determines what will happen to you and if you look at the greatest examples our Prophet Mohammadﷺ he came to a place which was barren and desert they were no natural resources the people were backward and ignorant the most backward people on the planet and he did not provide them with any material resources he did not bring any guns or technology or anything material what he brought them was spiritual knowledge and with this knowledge they changed the world the course of history was changed so knowledge is very powerful our vision our ideas our goals are very important and we can change the world so we have to understand that we have the potential unless we realize that we can do things we will not try for them لائی سیلی لِنسانی اللہ مَا سَعَا you will try only you will get only what you seek you will get only what you try for you try for something very simple a very easy very cheap then you will that's what you will get so today a major problem with the ummah of muslimi is that we have seen two very small goals every person has the goal of building his own personal life and who cares about others so according to this if we have petty goals then we will achieve petty results so if we have a big vision then the impact of her actions will be in accordance with our vision the first thing is to raise your sights be somebody you have only one chance to live make it glorious make it fantastic don't make it ordinary so this is the thing that the job of the teacher is to inspire students to make sure that they do their best to excel and to have a big vision not to be cheap not to be for sale actually today the truth is that the students are taught to be commodities on the markets of a student comes and he is offered a job by a multinational for a hundred thousand dollars he says ok i am ready whatever you ask me to do i am for sale well literally this is true they think that their lives can be purchased for money this is a mistake you are world precious all the goals in the world cannot buy there has been nobody like you before on this planet and there will be nobody like you again again your experiences are unique and there are unique things that you can do that nobody else can do so you have to understand if you are not for sale i met expated Pakistani American Pakistani he was here a few years ago he was here doing some job for some multinational and he told to me i think he was feeling guilty he said that you know i am doing this in Pakistan i know its harmful for Pakistan but what can i do i am being paid very well and if i didn't do it somebody else would so this is his excuse he has been purchased for money and now he does whatever they tell him to do this is not i mean if we are not for sale then it doesn't matter how much money they give us we will not do anything which is harmful for the interests of the people and we would prefer to you know i was saying something like this and to somebody he said that look you are who else i mean you are so weak and the forces of oppression and the forces which are are so strong so we have no option we have to join them this is a difficult choice that was faced by our ancestors in the period of colonialism a very difficult choice either you starve or you join the coloniers in oppressing the rest of the people and then you can be rich so either you betray your own nation and your own heritage and everything and then you can be rich or you suffer this is a very tough choice which is always there so it's a question of taste i would rather live one day as a lion or for a hundred years as a jackal so i would like to say that yes we can have a short life and we can suffer with the people we don't want to sell out because so this is the job of the teacher to bring out the potential of the students to make learning possible facilitate it's not actually to teach the subject the subject learning the subject requires struggle on your own part i cannot do it for you i can only encourage you to do it but you have to do the struggle yourself that is the i in the Qur'an those who struggle in us we guide them to our pathway so this has a very action oriented approaching knowledge is given in the process of the struggle you cannot acquire knowledge passively i am telling you you are listening and now you have learnt something unless you struggle you will not own this knowledge to own the knowledge you have to work on it so for example i am telling you many ideas which conflict with things that you have been told and you have heard them you have not understood what i have said to understand that one technique is to try to convey this message to others say that our professor is saying this what do you think try to discuss what do you think if you discuss and try to explain to others then you will in the process of this you will understand it much better what i am telling you because now you are trying to you are struggling with this and it so for the teacher i as a teacher my responsibility is to make sure that everything i teach you is useful knowledge because teaching useless knowledge will be haram will be prohibited but how do i know actually there is a whole stock of western knowledge and they don't differentiate so i have to be very careful i have to select the good things and i have to avoid the poisons and i have done this over and over taking me 10 years to work out what is useful and what is useless and it has been very helpful because i understood this issue about driving versus technology i found out that a lot of things are not needed to teach students so i have picked out very carefully those things which are important and i have discarded a lot of things which are not important so the course is very efficiently packed on topics which are of importance so similar to rules for teachers there are also rules for students so these are covered in the slide so we have to seek knowledge with humility these are quite different from western models for learning and i have great difficulty because i learned the western models for learning first and they seem to quite efficient to me at that time when i found out that the Islamic teachings of this are different i was surprised and i couldn't understand so for example in the rest they teach us that you have to be aggressive and assertive and confident and bold and ask questions don't accept anything on authority in Islam this there is a balance i mean some things you accept in authority but other things we have to question that even when you question there are certain rules for questioning that you must follow in some cases people ask questions just to create controversies so if you are sincere and if you have a problem then you should ask it and in fact it is important to if you have a question that you should expose it this is very different from just taking everything on faith i am just a human being as far as what he is concerned we have to take it on faith but what i am saying it can easily be wrong and so if you find something that is wrong you must welcome to try to correct me as many students and i am continuously learning from my students from the when i went to the quiz and i found some questions have been answered correctly i changed the question because i realized that it was ambiguous even now some of the questions are ambiguous and if you interpret them in a different way i have something in mind when i ask the question that the students understand something else from it so that's the end of the lecture and more of that's the end of time but there are a few minutes left if there is anything else that somebody wants to ask a question something like that yes that is clear that islamic ideas and rules are more superior than other but if we see the conventional economics in the past that two or three decades before that the main ideas was that to produce more and more to generate more and more profit but nowadays the idea is changed like some extent mean that the conventional economics now is the struggling to enter the boundary of islamic ideas and rules like we take the example of environmental economics that before we were thinking to create more profit and more production now we struggle that yes the production is good for the economy but we should who should take care of others as well like the concept of externality if we create a negative externality that person or that sector should pay a tax for it if it pay or it produce a positive externality then the government or the other sector pay some compensation to it that we can say that the the conventional economics is now struggling to move towards the islamic ideas right well first of all obviously they don't think themselves are moving towards islamic ideas we might conceive of it in this way but certainly it's not their idea second of all they had a wrong idea that we should go after growth they saw a lot of damage coming from that now they are trying to control the damage but what if the idea itself is basically wrong and that's what I would like to say that because they were pursuing the wrong goals they came to a lot of harm they realized this harm and they are trying to fix it but they are very far from understanding the true extent and nature of the harm and even now you know the climate control and the environmental change what is being done today is not sufficient to solve the problem there is a huge amount of disaster and catastrophe that has been created large number of species destroyed that can never be undone the harm that has been done is forever and why well the basic concept is that the concept of private property in the west is that something which belongs to me I can do with it whatever I want I don't have to worry about others where as in Islam the concept of property is a trust it has been given to me for safekeeping and I have to make sure that I pass it on to the future generations because this concept was lost huge amount of environmental damage but it's still lost now they are just trying to do damage control to the extent that while we live we don't suffer from it and who cares about what happens to posterity and because of this sufficient effort is not being done because of lack of morals lack of understanding lack of the idea of justice to the future generations so although they are coming to an understanding which is closer to Islamic ideas they are very far from it and they will never reach yes we were discussing that we seek knowledge for the sake of good job but as a Muslim we believe in faith we believe in faith that is your risk that is written in your faith and you get what is written in your faith then it's insignificant that we are saying that if we get good degree then we get good job so how you understand the faith is a very complicated subject so I could not there is a there are many paradoxes associated with it that yes so whatever is written for us we also have to spend it for that the same time that is also written for us I had to broke parts up there and you have to choose what is the best way to go on faith has to do with the ill of God not with the Jabr Allah doesn't force us to follow certain parts He just knows which parts we are going to choose that's what faith is so that doesn't mean see it's like this that if you see a movie then you can tell what this guy is going to do what he is going to say but that doesn't mean that the person who was acting in the drama he wasn't free although he had he could make mistakes and saying the lines he could choose to say something different from what was written in the script and many other things so he had the choice he made certain choices but anyway now it's sealed now you see Allah has seen everything from the beginning to the end but it doesn't interfere with our freedom to make the choice when we are facing with the situation we are free to choose the fact that Allah it's written what you will do doesn't mean that we are going to be compelled to do this regardless of what we want to do actually we made a choice and Allah knows the choice that we made but we still had freedom to choose so that's that's all for today SubhanAllah