 We will do Hadith number one, I heard the messenger of Allah say, actions are judged by motives, Nia. So each man will have what he intended. Thus, he whose migration, Hijra, was to Allah and his messenger, his migration is to Allah and his messenger. But he whose migration was for some worldly thing he might gain or for a wife he might marry, his migration is that for which he intends, migrated. Yeah, so Imam Al-Nabi Rahim Al-Alai is one of the gargantuan figures in Islamic thought. I should have started that. And his compilation of 40 Hadith, it's actually 42 Hadith, are almost required for almost every one of the rest of the system in the world. Okay, so this 42 Hadith is across all of the Omba, you know, like I had somebody who was, so yeah, let's not belabor the point. But this is one of those compilations that every student, right, and what you find with most students, if they're going to memorize Hadith, these are the 42 they memorize. And this is the first of that compilation of the, so this is the first Hadith that Imam Al-Nabi Rahim Al-Alai starts. So this is, again, we've talked about, in the Seerah, about contemporization, contextualization. We talked about the idea of interpretation. Situation is to take an idea, an event, or person, or situation, and extract its meaning. What does it mean? Especially in the situation that you are in, right? And so we, the Hadith, they're the sayings of Habibullah, right? And for the believer to understand them are, it's compulsory, right? So when we talk about operationalizing Seerah, that cannot be done without operationalizing understanding of the Hadith. And we are not qualified, let me just, I am not qualified, so I don't want anyone to misunderstand. I don't want to use the we and if you misunderstood, right? Asad Koshal is not qualified to talk about the da'if or strength of a Hadith, okay? But these 42 are, like I said, across it. So what we were looking to do is, and this is the first one we have, we have others, think, how can we create an instructional design that will, inshallah, bring out the meaning and understanding of the Hadith, right? In a unique way, in a contemporized way, okay? That's the challenge we were trying to address, so. So how is this Hadith the following? How is this Hadith a challenge? What is this Hadith challenging us with? Very good. Intentions must be sincere. The challenge of this Hadith is intentions must be sincere. Next, what is the connectivity of this Hadith? Actions must be connected to sincere intentions. Acts of worship, such as prayer, fasting, and general acts must be coupled with sincerity and good intention. There must be a connection. And lastly, what is the creativity of this Hadith? What's creative about this Hadith? Yeah, see, you're thinking out loud, and this is exactly what we want you to do. So here, intention ties to voluntary actions and wants. Determination one and aspiring to do something. So we look at every Hadith and we say, what is a challenge? What is a connectivity? And what is the creativity of this Hadith? We don't read the Hadith in Arabic and then in English and then give some commentary on it. This is the intellectual infrastructure. We want you to think deep and hard about what is a challenge? What is a connectivity and what is the creativity of the Hadith? To extract and to pull out its meaning. And the reason for selecting these three C's is all stories in all cultures are these three types of stories. There's no fourth. The challenge story is a David versus Goliath story, right? The connectivity stories are the love stories or connection to a place, an idea, a person. And creativity stories are what stories? Solving a long-standing problem or a mental breakthrough. So all stories fall in these three. There is no fourth. So we said, let's look at each Hadith from a challenge perspective, from a connectivity perspective, and from a creative perspective. So what we're looking to do is say, what's the challenge here? What's the connectivity here? Or what is the creativity here? First part. And this is the first time you're seeing something like this. So it's fine. Like just very similar to the Syrah. By the second, third, we're like, yeah, I can extract this. This stuff is not far out in left field. But how do you render meaning to something? Hmm? How do you interpret something? And it is by scratching your brain. Okay? Then we say, why do people believe? We saw this, I think yesterday. There are only four reasons why people believe. So of the 42 Hadith, six or eight are situational. And then in those situational ones, we do this analysis. So here, faith. We believe in Allah and the Prophet. This faith should govern our intentions with power in our actions. Simple enough. Parents and friends believe. Your social circle believes. In this case, relationships can help you learn actions. However, for actions to be of value, they must be proceeded by intention. Please, for the Akhara. Experience leads us to believe. When we act a certain way, our experience with good intentions strengthens our faith, which in turn enhances the spiritual effect of our actions. And lastly, we trust the authority. It is very important for us to have mentors or groups that encourage self-reflection of all actions. So you look at this, and again, we talked about this yesterday, where for most of human society, history, one and two are enough. You were born in a village, people in that village were generally the same religion. And your social circle, your family, friends, extended family, clan was the same religion. And that was it. Jew University actually has done a study recently. It's the first time in human history that within the same nucleus family, people are different religions. The husband is Jewish, the wife is Roman Catholic, and the kids are usually agnostic, okay? That's a new phenomenon in human society. And generally, but we'll ask this under Hadith, okay? So this one is very similar. And so here's a situational analysis. Reasons to believe. Reasons to believe. So of those six to eight Hadith that are situational, this is the intellectual infrastructure. Number one, what happened? What happened here? Who'd like to engage with me? What happened here in this Hadith? Yeah, what happened here? Give me a description of what actually happened. What was the event? Huh? Yeah. Yeah, a person made it here, yeah? Yeah, he made it here. Exactly. So first thing and again, this is another tool of analysis and inquiry. I would encourage you to write this down. A person made hijra for Umukes. Go to the Al-Anha. That is why he made hijra. Why did he make hijra? For Umukes. She was a Muslim. And he makes hijra for her, okay? That's the first thing. Understand the event, okay? That was the second thing. How did it happen? Well, he went with the companions to Medina and act which many of the other companions performed. He was one of the 70. Oh, okay, sorry. It was one of the... It was one of them. Just like a lot. Okay, no, no, no. See, first, what happened? How did it happen? Who can anticipate what the third question is going to be? Very good. See, you know this stuff, okay? My job is to just extract it out of you. Oh, okay. All right, inshallah. Okay, see, all right, that's good. Mashallah, very good. Okay, yeah, I did mention this yesterday. Why did it happen? His act was the same, but his intention was radically different. Therefore, he's not awarded the benefits of hijra like the others. So first, it's the what? What transpired? Explain to me the event. Next, explain to me how the event unfolded. What is the simplest of the questions? The how is more complicated, okay? And then the why is a reason for the reason. Why did he go? Well, he went. And lastly, what is unique about this situation? A person within a group doing the same act, but the impact of the act or action may not have the same results or outcome. Why? Because of intentionality, because of intentionality. Now, hijra is not just an event in the zero. We start our calendar from hijra. We don't start our calendar from what he? We don't start our calendar from the birth of the Prophet, peace be upon him. We don't start our calendar from Ghazwa Badr. We don't start our calendar even from Fatimaka. We start our calendar from hijra. Well, what happens? We talked about it yesterday. The Prophet, peace be upon him, becomes a political, spiritual leader of non-Muslims. Okay? He's a spiritual leader of the believers. But in Yarthrib, he's a spiritual and political leader of the believers. But of the non-Muslims, he's their political leader only. We start our calendar from that time period. A multi-cultural city, because Islam has the capacity to solve the worldly problems of people who are not even members of the faith. That is from where we started our calendar. So we don't start our calendar from the death of the Prophet, peace be upon him. We don't start it from Fatimaka. We don't start it from his birth. We don't start it from the first Hajj. The first Hajj, made after whom? How many centuries? To the one God? We don't start it from that. Kaaba that Abraham, alaihi salam, built? What's unique? Situational analysis, okay? Situational analysis. What happened? How it happened? Why it happened? And what's unique? Now, Shala, you'll recognize this instructional design. I hope I don't get disciplined again. Okay. How or why is this the relevant? What's relevant about this? It is the axis of Islam. Muhammad, alaihi salam, said these are only by intention. That's it. Coloss. It doesn't get simpler, right? At the same time, it doesn't get simpler and it doesn't get more complicated. The foundation of the entire religion is the axis of the religion. Relevance. Who knows what the next one, next animation? The distinctiveness. What is distinctive? Specifically about these, but by extension, this religion. Ustazatia told us on Friday. He told us, the religion is distinctive. Don't water it down. The Quran is distinctive. Don't water it down. And it's just that he didn't have the time. He would have said the Haditha distinctive. Don't water it down. Okay. Okay. He just didn't have time. He, he's trying to put a PhD thesis in a 25 minute khutba. Yes. What is distinctive? What is distinctive? What is distinctive here is, is only any work judged by Allah exclusively based on intention. The critters of the heavens on the earth, judges exclusively on intention. He knows what's in your heart. It is not based on quantity or quality. It is based on intention. And this is very key. I remember this, even the young people like, that for a believer, the intentions are always better than the actual deeds. This is a very unique principle in religious tradition. We intend to recycle for an hour. We get tired. We only do 20 minutes. But we get the rewards for what? For the hour. What a powerful concept in religious tradition. You get rewards for the intentionality. But obviously the intentionality is genuine, right? So this is a very unique principle in religious tradition. Look how distinct this idea is. You can intend to do it, not be able to follow through with it, or partially follow through it, but you still get the reward. So for a believer, the deeds are always better than the action. So this is what we mean by empowering the young. Allah is always watching over you. And not just the fear component that he's watching you do something wrong. No, he's there to protect you. He's your wali, the intentionality. Okay. Lastly, what's the next? Okay. How does a hadith drive purpose? So here, define the worship intended. Do the angels or Allah really need to know when we're about to make wudu? We're about to make wudu? Well, why do we verbalize it? Discern whether a particular act is one of worship, of worldly habit, custom, or motivation. Knowledge of the doer, and what he or she is doing at a purpose behind the action. So let's ask a question here. Why do we make wudu? Why do we make wudu? Huh? Okay. To clean ourselves, it's a hukum, okay? Why do we make wudu? Okay. So generally, these standard answers do make it to pray, right? We have to be clean in front of the Almighty. Very good. All of this is accurate. Now, what if I were to argue, because generally, the Muslim side of people associate wudu-kiye, namaas-kiliye. That's the reason why you make wudu. Okay. Okay. But it's deeper. It's just purification. Now, there is a study from University of Toronto that says washing your hands is enough. Now, let me explain this. Okay. Don't jump on me yet. They did a study of college students, and they found that if you wash your hands and then sit down at a laptop versus another control group that didn't wash your hands and sat down at a laptop, and they were given moral questions about drug use, about promiscuity, about those things. They found the students would actually just wash their hands and sat down with the laptop when they fulfilled the questionnaire, they were more moralistic in their answers. I can send you the findings. That is just for washing hands. So there was a reason our grandmother who didn't memorize Bukhari used to tell us, bete vazuka begayar garseni nekalte. But that means, Brother Yusuf, grandson, don't leave the house without wudu. Wudu is not linked only to prayer. So we diminish even wudu. The purpose. What is the purpose of wudu? No, do not diminish wudu and link it only to prayer. And now you have scientific studies saying if you wash your hands and you're a college student and even a non-Muslim and you're taking a study and there's data, and they don't sample 10 people. They said they found that people who wash their hands and sat down were going to be more moralistic about promiscuity. Everyone knows what this means. Let's drug use and the moral type of questions. Even consumption of alcohol. So wudu is a shield. So now, types of knowledge. So we do the first, we do the C's. What is the challenge? What is the connectivity? What is the creativity? Then we ask, do we do the situational analysis? Then we ask our DP. The relevance, distinctiveness, and purpose for anything. And what you find in the instructional design, you will find overlap. Many times what we say is a challenge is also the purpose. Fine. But we're just forcing, we're just forcing the participant the learner to go on a journey with us to look at this from a different perspective. Next, three types of knowledge. Yes, I'm under a time constraint here. So yes, go ahead. Sure. Yes. Yeah. And this is where, so this is our instructional design and obviously it has been approved. I mean, I've had people who have a PhD from BL and looked at this and said, well, this is, this is. So both data groups are connected. Yes. It can't be, yeah. You can't, we brought the discount. It cannot be separated out. Exactly. Yes. Very good. See, I'm just trying to create a framework. Okay. So next, we look at the types of knowledge. There are many types of knowledge for the purposes of this instructional design we focused on three. Decorative, procedural, and conditional. What is decorative knowledge? Decorative knowledge is what is known about something. What do you need to know about this, Hadi? So someone may say this is overkill. No, but we're trying to say, what do you need to know? You need to know intentions of the basis of Islam. This was a physical migration. In Sunday school, we understood it primarily as a physical migration. That they left their homes. They left, they were persecuted. And they went to a different city in order to freely practice their religion. That's how we understood it in Sunday school. And the spiritual migration component was not as emphasized, but it's very important, right? Leaving sins and what is prohibited in return to Allah is part of hijra. Contentional. That's what you need to know. If I already said, what do you need to know? This is what it is. Procedural is how do you do something? How do you do it? And this is, inshallah, consciously think about intention, verbalize internally before the action. So this is what we say. We're getting ready to You know, we say this, as if you're standing in a masjid and the angel doesn't have the angel nose. We still verbalize it. That's a procedure. And then what is the condition? What is the conditional knowledge here? Leaving behind a life of disobedience and sin is always a religious obligation. So this one's very easy. This you have to do all the time. Okay? So when do you apply this? This all the time. So then we look at, as we say, challenge, connectivity, creativity, the situation analysis, because this is one of the situations of the sixth or the eighth. And the reason I'm saying sixth or eighth is some of them, there are actually events that the Prophet sallallahu alayhi wa sallam is not like this one. It's he's speaking of an event. Then we do the RDP. What is the relevance, distinctive purpose of the phone? And then we say, what is declarative, procedural or conditional knowledge? To really force ourselves to look at this timeless wisdom from multiple, multiple perspectives. How do you operationalize the Hadith? This is not sufficient amount of the Niyat. Not in the era which we live. Then we go on to, oops, sorry, continue to review your motivations and safeguard against shaitan, to enter the heart and corrupt your intentions and destroy good deeds. Continually. Okay. Then we put this up. The same imagery. Imprint this on your head. Whatever you believe is going to power everything else. So this slide never changes. This slide never changes. Know what it is. Know how to do it. How to act on it. And know when to act on it. Okay. And we put it even in more simple terms. Have the knowledge about it. Then you do the practice. I can then expect the impact. So these are very standard. Okay. Then, then anything that does not fit in the instructional design is put here. So we hear that Abu Ghra'i Rahimullah began his collection with this hadith. Muslim places this hadith at the conclusion of his chapter on jihad. On the chapter of jihad. So El Shafi included in 70 subjects of fiqh that contains a third of knowledge. And Madam Shafi, this hadith encompasses half of knowledge. So these are just things like Imam Ahmed said this hadith covers one third of knowledge. Not Islamic knowledge. Imam even though it's that this hadith is half of Islam. So we put these points here. Okay. So here we put the migration, physical, spiritual, migration. Migrating to Medina was difficult. Leaving your home, your family, your wealth. You migrated under fear and persecution. Mama Salah Salem chooses a very difficult act to convey the importance of intentionality. Mentioned very difficult act done with pure intention. Some act done for worldly intention. And analogy, action is like that of the soul in the body. It's a teachable moment. The prophet's ability to use a scenario to teach is unmatched. Okay. So. So we see. So, and like one scholar we showed this and he said, okay, generally the instruction of the Zionist people read the hadith in Arabic. Then they read the hadith in English. And then they basically go to the other points. And everyone says, wow. Okay. So, and then. Okay. Then we have the reflective questions. Here we have set. Number one. An example you think conveys applause lesson and then this had these to your life. To one action item you want to change your improve as a result of understanding this hadith. So some of these you're going to find a little similar. Five of them to the three. What is stimulating and inspirational about the hadith? Four. How did this hadith help you identifying obstacles to preventing you from modifying your behavior? Bring it into your life. Okay. Bring it into your life. Five. How did this hadith have altered the way you think when so much of religion is rituals which people do not understand. Right. Six. After studying this hadith what does it reveal about the type of person I am? Then last question is why how what in this hadith will help continue to clarify what's important to me? So this is the seventh thing. And so these are the same questions on all set all of the hadith. And again we have a total of 17 but we do the instructional design in a way, right? You ask these on all of the 42 hadith. Like we're building on other hadith curriculum and these are the same. Okay. And then we do put some of the Arabic keywords. Okay. And so to do this properly we would need an hour and a half for the hadith, right? To break you into groups and say okay let's think about this or how do I understand this? And if it just moves and needle it a little bit we've done our job. I know well the hadith are 42, right? And the thing is say this is Gabriel you need at least four hours just on that one hadith. But you see the point is this is once you understand difference between intellectual foundation and then intellectual infrastructure you have the tools to fly on your own. And I think I've mentioned this four or five times. One of our challenges is that Islamic instruction in many cases is very trivia-based and it is very events-based. So once you under you know these seven questions they're not random even a neurologist looked at these questions and said yes because a neurologist looked at this curriculum and said this is the first curriculum I've seen that retrains the brain. Islamic curriculum it is a very religious person. Yes yes because especially in the age of distraction it is incumbent upon us to always say what is important to me because the machine is big it's overwhelming and you have to say what's important to me what's important to me what's important to me when you are living in an environment that is saying the comfort is there. But for example one reason that people interact less with neighbors is very simply due to the air conditioner that before the air conditioner even in United States people sat on their French porches and interacted and socialized with their neighbor. Now I sit in 70 degree controlled room and they sit in their control room right. Right. And so there's less social interaction. Right. So it becomes incumbent upon us to continually clarify what's important. And we ask these these are the standard questions right because we've tried to we tried to create structured inquiry because we don't want to change these questions because if we could change them right for every Hadeed. But if you ask these it'll be enough. Definitely for lay people but even for yes I so this is this is where we're at so I'll put up the Hadeed this is the request that I'll put the Hadeed up. Okay what other comments because we do have to end you know we have a flight to catch. No the summarized version is Amal Obaniak that all actions are judged by intention. All actions are judged by intention. And so what we're saying is we develop this to really try to look at the ancient wisdom in a contemporary way to say what's the challenge here what's the connectivity here what's the creativity here what's relevance what's distinctive what's purposeful what are the reflector what do you need to know what's decorative what's procedural what's conditional and we sat for countless hours so okay what instructional is on intellectual infrastructure can we create at which we can help interpretation and contextualize and contemporize the Hadeed and obviously not just these 40 okay so inshallah any other questions okay so it's already 224 so can you so inshallah it was an honor to be here for the couple of days hopefully you benefited and