 Asalaam a aleikom, mae'r deyr, y brif ysyn syniadau, a fawr i gael i'r ffordd o'r ffordd o'r ffordd. Yn siar-lawn, over the course of this series, we're going to be looking at a range of different topics from looking at the debates of our masters, the holy prophet and the ahl-al-bayt, aleyhm-asalaam, as well as discussing current affairs which are important to us all. Yn siar-lawn, oedden nhw'n gobeithio ar y series o'r disgusiynes gyda'r cyfan, ac rwyf y gallw'n i'ch gael y banyddol, a'r holl ffordd mewn mohammeddol Mustafar, sallallallololaethu Wa'Alihau. Llywydd, mae'n cais ddysgu'i'r benderfyniadYr ystafell, gallwn i'r Rhôl Sihau. Sallallallololaethu. Yn y pethau, mae'n wedi gael o'n ddim, mae'n gwneud, gyda ni'n gwneud. Felly, mae'r modd, mae'n gwneud. Mae'n gwahoddau gyda'n gwneud. Rwy'n gwneud, Llywodraeth wedi bod y ddechrau er mwyn i gael y llwyg iawn, a mae'n cael ei ddweud yn gweithio'r llwyg yn fwy. Yn ystod, mae'n ddweud yn ddifenni i'ch cymdeilio'r ffrind y ffordd yn gweithio'r hynny. Bismill-Allah ar-Ahmad ym mhobl am ymlaen i'r dda. Ia'r ddefnyddio'n gweithio'n gweithio newydd o'r ddefnyddio'n gweithio'n arweig o'i ddechrau'n gweithio'n cyd-degwyd o'r ddefnyddio ar y ddefnyddio. A fyddai'n gweithio'n gweithio arfer o'i ddefnyddio'n gweithio'n gweithio, pan oedd yn ddiddordeb yn ysgolwch ddefnyddio'n ddechrau. Mae'r ddweud yn ymddangos bydd y profiad, y profiad ymddangos yn y ffordd. Mae'n ddweud y gallwn amser ar gyfer y cyfathol yma'u gwahanol, oedd y ddweud ychydig ymddangos a'r gallwn cyfathol. Mae gyd ddweud ond byddech chi i chi ddweud yr amser. Mae gyd ddweud ond, fel hynny, mae'n profesol, oherwydd mae'r cyfoedd yma, oherwydd mae'r imams o'r oeddo o'r beidol, oherwydd mae'r ddweud yr aethau, oherwydd mae'r llwyddoedd anodol o'r rheidwydol, oherwydd mae'n edrych yn cyfeiriadau. ond they wouldn't respond likewise. They would make sure that they keep the environment, the atmosphere calm, and they try to resort only to, they try to use reasoning to refew there the argument of the other side without resorting to any of those conducts that the other party may have used. Occasionally they have used Maen nhw gawr, sgolwch, mae'r dyfodol Byddu yn gyffinidol i'r adranau'n ffyrdd yma, a phan o'r yrwys gilydd, inviteliadwyr a gael ac rydyn ni'n ghaifwladu a'r counhwneline hwn, a ulygais gyda'r gwerthion nil iawn i ei ddwynu'r yrhaf. A oes ydych chi'n credu o'r diolwg dyma yw Galw Llywodraeth a'r Llywodraeth Cymru, Y Llywodraeth a'r Llywodraeth wedi'u ganu bod hynny'n meddwl yma'r ffordd yn ymdau'r Llywodraeth yn ogyrch yn lleol a'r llyfodd yn ffodol yma, ac yn fydda i gael ei fod newydd, hynny'n meddwl i gael ei fod yn ôl i'r ddau. Rwy'n dechrau i fy ngyfgrifio ymdau, maen nhw'n fath o'r profet y Llywodraeth a'r Llywodraeth rydyn ni wedi'u gwaith yn fath? Mae'r bwysig i'r gweithio gyda'r ffordd, mae'r bwysig i'r ffordd, mae'r bwysig i'r gweithio ar gyfer dysgu oes ar cyfrifio'r bwysig. Mae'r bwysig i'r bwysig i'r gweithio ar gyfer dysgu'r bwysig, mae'r bwysig i gydig i'r bwysig, Ond, ond y byddwch i gael i'w dweud i gael i gael eu ddau'r effeithiau, a'r profiad, a'r ffeithiau, i gael i'r ffeithiau, byddwch i'w ddau'r effeithiau a'r ddau'r pethau. Mwyslems o'n gwylltyn, oeddwn ni'n gwisliwn. Yn ymwneud, mae'r aathion, mae'r pethau yw'r anodd i'w hollwch i'w hyfforddiadau yn ymdianol, yna ymdianol, ond y ffordd islamiach, yna yw'r athio'n cael ei fod yn ymdianol y profiad y Llyfr Hannu Llyfr Hannu a ymdianol ymdianol yma, a'r athio'n ei bod yn cofio'r anodd a'r athio'r anodd a'r anodd. Umh. Rai, mae'r profeil ac ymwneud ymwneud yn y Lwbeidolol iaeth, mae'n gweithio'r cyfnodau o'r cyflwyngau, oherwydd mae'r profeil iaeth o'r Lwbeidol, oherwydd mae'r profeil iaeth o'r cyflwyngau, a ydych yn ei wneud am gyflwyngu'r cyflwyngau ar y cyflwyngau sydd. Ac mae'n gweithio'r cyflwyngau sydd o'r cyflwyngau yma. Beth yw eich bod ni'n gallu gweithio cyffredigol y pethau cyflwyngau sy'n gweithio'r profeil iaeth a'r ddweud o'r ddweud o'r ddweud? First of all, he was very polite to them and respectful, so these are the fundamentals of any debate and because we are saying that the people like the Prophet and the imams, they would adhere to such practices and people were never offended by what the Prophet had to say or what the imams had to say. And not only that, they were impressed by the reasoning. They either said, let us think about it, the reasons that you've given. So basically they reached a point where they probably didn't want to straight away admit that they accept the other side. So they said, let us think about it. Or there were occasions where on the spot people, they were so impressed by the reasoning that were put forward by the Prophet, and the imams, and of course by their manners, that on the spot they decided that they were convinced by those arguments and actually on some occasions they embraced Islam forthwith, in front of the Prophet or in front of the imam alimus. So that goes to show that manners and politeness and respect, all these help the debate. Apart from the reasoning that they use and put forward, the way they behaved was extremely important to the debate and to the other side. Yes, I've viewed a few debates online, and also I've seen them in person in Speaker's Corner here in London. Many different sides, and in particular I've seen debates between Sunnis and Shias, and often the conversation goes like the Sunnis, the Sunni person says, oh, Wyrm, you guys, you just go and commit mutha all the time, and the Shia replies by saying, well, at least I don't blow myself up, like painting all Sunnis with the brush of Wahhabism. Surely this contradicts what the Holy Prophet sallallahu alayhi wa alayhi is showing us here. Obviously debating is an art, and therefore especially the Shia of al-bayt, the followers of the Holy Prophet sallallahu alayhi, they need to amongst, out of all the people, they need to be most articulate in their debating skills, and in the arguments that they put forward. And therefore they don't need, they shouldn't brush all people with the same brush, and they need to try to attract the other side, not only through reasoning but also through good manners, and making sure that they shouldn't, at the same time, they should make sure that they don't offend the other party. It's basically winning the hearts and minds, and not only reasoning but also you win the heart by good behaviour and putting forward the sort of manners that will attract the other side. It really is amazing how when you think of how the Prophet sallallahu alayhi wa alayhi, some of the insults and some of the treatment that they had to face in their lives, and how they managed to stay cool under pressure. SubhanAllah, that's just a huge inspiration to me, and I pray inshallah that Allah guide us all to be like them inshallah. But going to the knowledge of the Prophet sallallahu alayhi wa alayhi, what kind of arguments would he present to, for example like leaders from the Jewish community, the Christian community, and also the polytheists and the atheists as well? Just before I answer this question, you said that for example when they discuss, they throw insults at one another. It reminded me of the case when there was one non-Muslim who was sort of debating with Imam al-Baqir al-Islam, and he started using derogatory terms against the mother of Imam al-Baqir al-Islam. And instead of responding likewise, the response of Imam al-Baqir al-Islam was that if what you're saying about Imam al-Baqir al-Islam is true, then may Allah forgive her. And if what you're saying about my mom is not true, that is you're accusing her of false things, then may Allah forgive you. And that was, so instead of saying whatever, behaving in a similar manner that he behaved towards that person, he basically turned the table around and the other person was really taken aback and he was surprised at the sort of answer that he received. So he really couldn't continue further. At least he didn't at that stage continue further with the debate because he was so impressed by this response. He was attracted to it, he was very impressed by it, and he felt that not only he hasn't been offended, but he basically, the Imam was praying for him in the sense that if you are wrong, if you are accusing Imam al-Islam of the wrong, he'll forgive you. So this is the sort of attitude we need to have in debates and so on. And to do that, we need to read more about the actual debates that took place between the Prophet, on the one hand, the Prophet, and the Imam of Al-Baqir al-Baqir, and their opponents, or at least the people of other faiths who came to discuss and raise various issues with them. It's very important that all of us read those debates which are available in various sources of references to read those debates and discuss them thoroughly and try to appreciate the significance of every argument put forward by the Imams and also appreciate the importance of the conduct and the behavior they had, the responses they had in moral terms, rather than the reasoning, so that we could see that at that juncture when someone insulted that Imam, for example, Imam al-Hassan is very famous for the insults he was subjected to and the sort of response that he gave. It's very difficult, sometimes you can see that if we put ourselves in those places in the shoes of Imam al-Hassan, for example, Imam al-Baqir al-Hassan, it's very difficult to keep your calm and not only that, try to address the issue by praying for him. So it's very important that these debates of Ahlul Bayt al-Hassan with the other side are carefully studied and discussed between our own brothers so that they can appreciate how this was done and then engage in debates with whoever that they want to engage in. You mentioned your question was about the Prophet and some of his debates with other faiths, members of followers of other faiths like Judaism, Christianity and atheism and so on. There are a considerable number of debates in some of which are published and available in sources of reference. The imams, or the Prophet, they used to basically raise an issue or if they had an issue, the other side had an issue, the Imam would answer them. Or the Prophet would raise an issue which is of controversy, or at least between the two sides. For example, in the case of, in his discussion with the followers of the Jewish faith, they discussed the issue concerning Ozeir when it says in the Quran that the Jews say there is the Son of Allah and the Prophet tried to address this issue as why is he, how can someone who is created and was born from another human being can be the Son of God. They said, we don't mean it literally, we don't mean that he is the Son of God but we mean that because of the miracles that he had, he revived and purified the Torah for the Bani Israel after it has been destroyed. Because of that miracle, out of respect, we say he is the Son of God. The Prophet, peace be upon him, came to say that if this was the reason, then someone like Moses, ala nabiyna wa alihi wa alihi s-salam, someone like Moses, he should be, the one who actually brought the Torah. He should be considered the Son of God as well. It makes sense. Because he had far more miracles than Ozeir had or Ezra and they went on to contemplate that, yes, we don't mean it in that way. So basically it helped them to reflect that he is not really the Son of God and we shouldn't use this term. At that stage, they said we need to think about this and reflect on this issue. At least, and the Prophet invited them, yes, go and think about it so that it will help you to refrain from saying what you're saying. This, of course, I've made it very short and concise. This is one example when the result of that debate was to help them to reflect on what they are saying, what they believe in. At that stage, again, they were discussing with, the Prophet, sallallahu alaihu, was discussing with the Christians and the notion of Jesus being the Son of God. Was discussed and it was a bit more detailed in the sense that he said that, Allah swt is, if you like, gadeem, which means eternally, he was eternal and pre-existent eternal and he was always there, he will always be there and when we have a hadith that is someone which came into being like Jesus, then how can these two unite? Does that mean that Jesus will acquire the qualities of the eternal God or does God acquire the qualities of this being which has now, which is referred to as hadith, now has come into existence, which of course he said this is not possible. Neither the hadith, the one who has come into existence can acquire the qualities of a qadeem, the one who is everlasting nor vice versa. That's a really wonderful insight doctor and inshallah in the next upcoming episodes we can discuss more, but thank you so much for your insights, inshallah we'll be seeing you again soon. But my dear brothers and sisters, please do stay tuned as next up, Sister Fatima is going to be discussing how to make your home more Islamic inshallah.