Monday Nights with Mufti Abu Layth | Session 29

All right, people. Let's see. Are we live? All right. Am I all right?

in a bit of a where do I put my drink? See the the problems, the dilemas. The most important thing, have my drink organized. All right. So, let's see.

Jubil. All right. I finally shukran changed. I got no idea, you know, people with the football references. Uh, right. So, let's see. Dante Dante's uh, Inferno.

You're doing it. You're doing it. Right. Right people, let's begin. All right.

No idea people. You can no point asking me questions on football. These things are, you know, they're just not from my understanding. I I don't I can't understand. I I I think that's the one thing I might be a bit autistic towards. towards the not playing sport that part I can understand although I don't play so many sports but I think um understanding the fascination around them I can't relate to that at all

so um All right so let's Take a look if I am selfemployed. Similar thongs. Similar similar th Did I just read was that part of a question?

I got no idea. So, I'm going to hopefully get that question sent to me. Let's see if uh but I've got some of these anyway lined up. So, let's get this show on the road, people. Is it permissible to sell alcohol and pork to non-Muslims? Right. Okay. Interesting question. Let's not begin with that one because I mean that's just going head in for controversy.

Right. So, so let's take a look. Right people. Right. Right. Let me Right. So, I had um I'm going to be taking some of these questions. I was asked a question, by the way. One, it's an interesting one about Trump's the ban that Donald Trump has uh uh had enforced.

Right? So, the thing is that Muslims are upset about this ban. And how does that tie in with Muslims banning non-Muslims from the haram? So, so that was the question. Yes. So, just to clarify that again that how Look at this. It's making noise. Huh?

Right. Okay. So the thing is that so Muslims don't allow non-Muslims to enter the haram. How how can they object? This was the question. How can they object to Donald Trump's ban? Is this not double stand double standards? Right. So okay, I think that's an interesting question.

It's a good question. I like it because ah damn. You know what? sidetracking people on a tangential note. I wanted to stick a piece of paper up here maybe next week which would say that if anybody's about to have a kind of tawa attack and want to command the good about my drinking right with the alleged wrong hand.

So I wanted to say that I wanted to make a note put it up here that if you if all of a sudden feel the urge to think you're aiz commanding the good right then please don't that the camera is inverted as is your probably your brain as well but on the bright side I think I want to put up there that I think you are qualified for you may qualify for disab for disability benefits

next week. next week if I remember right so anyway Iman defib uh right so the thing is right now I think that's a very fascinating question because what what I like about it is somebody is trying to I'm not saying they agree with that but they they are trying to be consistent and just and I that's something I love to see people trying to be consistent even if they feel it goes against them.

So as Allah says in the Quran that that stand for justice being just and consistent in things. Okay. But Allah says that even if it leads you to questioning yourself, okay? Even if it leads you to kind of um go questioning, critiquing your own beliefs because maybe what you've been believing hasn't been correct or your

understanding of it hasn't been correct. So I love that element um of the question. The thing is I don't think this these are double standards by the way because there is a distinction between saying uh let's say we have first of all there is in can non-Muslims attend the haram um people traditionally like um IM Abuhanifh and did disagree with the other imams uh like IM Malik and so on and other people and I imbuif did argue as did others with him that non-Muslims

can enter the haram. Okay, they can enter any masid. Most Muslims, most scholars believe that non-Muslims can enter masids. There is no problem with this. Okay, no need to freak out. um Muslims can the has been on the uh or I suppose for imanifi because the mab doesn't recognize Medina to be a haram like uh the way the other mabs recognize it as a haram.

They recognize it to be a holy place but they don't recognize it to be a sanctuary. um which has a technical it has a legal or legal is a strong word but it has a a particular status of a sanctuary status in which nothing can be violated not even for example a like a plant or a tree or anything cannot be violated within a sanctuary within Islam. So Medina is a haram.

According to the majority of the mabs, according to the Hanfi Mhab, Medina is not a haram. Only Makkah is a haram. Um according to the the Maliki Mhab, uh obviously both are haram, but Medina is actually more virtuous than Makkah. So the most virtuous and most sanctified place on earth according to Imam Malik and the predominant Maliki Madhab although there is some difference of opinion but predominantly speaking Medina is more virtuous and better than Makkah.

Okay. So uh a lot of people sometimes don't know that but that's according to uh the school of Medina. So the Maliki im right. So the thing is now u so that's just to give you some background to all of this. Nobody denies that during the prophet's time non-Muslims came to Medina and they lived in Makkah obviously they lived in Makkah.

You know that's where uh because the prophet had moved to Medina. Non-Muslims were in Makkah. The thing is during the prophet's life, okay, people could argue that the prophet never had control over Makkah, but he did have over Medina and non-Muslims were there. Uh there's a hadith in Sah Muslim where somebody who had tried to attack the messenger of Allah, he was held captive within the mosque. So the prophet had him held within the masid and he fed him and took care of him within the masid.

Nobody denies these events. The question is that okay uh are towards the end even though that was in the final years of the prophet's life but let's say with once Islam has kind of that's it the message is complete and the prophet sallallahu alaihi wasallam is to be no more u do these places become sanctuaries I mean they do they become inaccessible to non-Muslims a lot of the Muslim scholars felt that they become inaccessible the haram.

I think there were reasons that they did this and and the the key reasons although they justify it with religious scripture like this verse of the Quran that do not um that the should not approach the after this year after the thing is that they do justify with this but I think there also was the element of just safeguarding that there had been

too many attacks there were conspiracies Islam was still early and new and it was in its infancy stages even though the prophet sallallahu alaihi wasallam had completed the message but Islam was still in its approaching its youth it hadn't it was still very young it you know in this time like even after the prophet sallall alaihi wasallam there was several attempts like by alab and other people to destabilize Islam now so so I think with these things in mind um

and obviously the verse most scholars ruled to prohibit and procribe the entrance of non-Muslims into the haram these being the two holy sites on religious grounds and also a kind of political safeguarding to save you know that this is just that takes place here and by the way let's clarify by harami by in Medina the haram is not the Medina city today so the entire city of Medina in the prophet's time probably fitted inside the prophet's mosque today okay so just to give you that idea so the

entire soak which commonly known as Bak which is uh um where over 10,000 Sahabah are buried um you know many of the pro prophet's family are buried the companions I im Malik all these people are buried um that was traditionally outside of Medina so today it's obviously just opposite the mosque you can just there's baka but it was traditionally outside the city of Medina so the question was just these places that's uh the actual haram was inside.

It wasn't the whole city of Medina. It was inside but I mean but the point is anyway getting to um that this was seen as worship and also safeguarding and kind of for and why would people want to come here anyway? Um so what was the purpose of people wanting to come there? Although I im Abu Hanifh still disagreed and said that the here Allah was speaking about a kind of um not that they are actually impure.

He had argued that this was just more meaningful as opposed to literal and it was speaking about the kind of fitten and facade that they may come up with but not in general. Um so anyway this is the difference of opinion. This now tying into saying well Muslims can't from select countries can't come to the United States let's say it's very different because that's an entire country which plays a powerful role today in the world.

Makkah Medina are even throughout Islamic history after the prophet's time uh Abu Bakr's time Omar's time and man during the the rulership of Ali he moves to Kufa so and after him the the kind of primacy of uh the kind of the the capital of Islam never returns to the Haramain.

So after that the Haramain were always left just as spiritual places. They were never kind of uh the cosmopolitan or metropolitan capitals or rivals throughout the Muslim world ever after that. They never were. You have to understand this. They were only just cities and in fact they weren't even so done up until just recent in the recent decades due to the Saudi kind of uh funding.

So you have to understand that the the capital and the whole prime of the Muslim world moved to Iraq and Baghdad, Kufa, Basra, Dimash, De Damascus, these places, Egypt, Kah, which was previously known as Fat. These places become the leading things in the world. But anyway, so I don't I I think there's it's a good question, but I see substantial differences.

Okay, I don't think uh banning people from a country and from a religious site, a forbidden when when you see people translate, you see, you can translate masjid alam as the forbidden mosque or forbidden because it's sanctified as in uh sacred masid. Okay, so just to write Salam people. Let's move on.

How do you understand those hadith that someone who commits suicide will be in Jahannam? According to the texts, it seems to be that someone will stay there forever. Um, doesn't that contradict Allah can forgive? Right. Okay. Ununice, good question. Ununice with the surname kill. So, Ununice with the surname kill is asking about suicide.

[Laughter] No alarm bells there people. No alarm bells. All right. So the thing is okay now this hadith that um then he will have uh you know he will or you know whoever takes let's say he mentions certain poison or whatever then he will continue to do this till the day of judgment or and then or he will be you know forever the thing is I you see in my

understanding I don't believe those hadith to be literal. Okay? I do not believe somebody that commits suicide will be eternally in the hellfire. I don't even believe that they necessarily will have to go to hell for that or that they will have to be punished for that act. Um I believe that these hadith obviously whether they're punished or not is up to Allah. But the eternality saying that they will of of their kind of afterlife in hell.

I definitely don't believe that that is the case. Um and as an example, there is a verse in the Quran that uh Allah says and whosoever kills a Muslim. So if you kill a believer that he will be that he will forever be in the hellfire ever.

This is this is forever in the hellfire. Yet no Muslim accepts that verse literally. No Muslim. I mean predominantly speaking. So no Muslim will accept that verse. They say, "Oh no, this was just a deterrent." That of course if you're a Muslim, you see the main Muslim belief is that if you're a Muslim, you will not be in the hellfire forever.

So the point is what about this verse of the Quran and it says that he will be forever in the hellfire. So most people say that that's not uh that that was just to kind of deter people from such actions as opposed to so it was um hyperbolic speech emphasized ex it was there to just it was an overwhelming deterrent and I think the same thing with suicide you see the thing is people suicide is

it is actually a very I mean it's It's a very uh puzzling uh topic really and uh I mean it's incredibly difficult obviously the people going through it the suffering that's one angle philosophically speaking it's a huge conundrum as well I mean people like Kaboo uh sorry Kamu Kaboo Albert Kamu he had highlighted that one of the greatest things that he could never truly understand was about suicide because his whole point was why don't people just kill themselves?

It's a bit morbid, isn't it? But his point was that what like when you realize life is there to it that why not just just pull the plug and the fact that people don't do it was one of the greatest things that he could never understand. And uh and I think that um uh you see Ununas Kil has added why use this language of Khalidan?

Well, why use it in the other verse? It's to really scare the hell out of people so they don't do it. Okay. The thing is people will face pressures pressures in their lives. Now some people will be tempted to take their life to kind of end it. So the deterrent from religion has to be strong overwhelmingly strong not just strong it has to be like astronomically strong to make people not even contemplate it.

And that's why it uses such language like uh they will forever and ever you know like there's no so it's to completely obliterate any kind of concept of doing this from the minds of people because look the thing is what Allah you see humanity has to thrive and part of this is that you can't quit.

Okay. So in order to set that Allah sets the bar really high like and and puts these things in place so you don't you need to be motivated at times and sometimes this is how they will be motivated. Motivations come in all forms. So I think that that's my understanding that um uh Allah um that these hadith that mention that are not literal um and that people you know they will not be eternally in the hellfire for doing that.

Okay. All right. So okay next question. So just to clarify that I also think I'm not issuing a ruling here but I also think that related to that things like euthanasia um obviously the general ruling on euthanasia pretty much coincides spot on with what is uh English or the UK law right now.

Um I think it's pretty spot on with that. So it allows you know involuntary active of the four categories I don't want to I mean right you could have passive active voluntary involuntary so these are the four kind of uh factors with in euthanasia mercy killing for people who are totally debilitated or have terminal illness um and or incapacitated.

So they allow within the UK under the advisement of qualified doctors they allow um where it's involuntary where the person is not saying kill me but he's let's say in a kind of life support machine. Uh so it's involuntary and they allow there to be so for example you could uh not that you could kill him but you could switch off the kind of support which would result in his death or her death.

Um all the angry faces right get a life people. The thing is then the question is what about uh voluntary and active. So if person wanted to um you know if a person felt that they were so debilitated and and they wanted to terminate their life due to something uh the UK law has not accepted that currently and although in in the

continent in Europe obviously clinics like Dignitas and other clinics do permit that people do go over and I think some states in in the US allow it as well and they allow uh euthanasia, people to euthanize themselves. And I would think that I mean this is a suggestion that to out there that I would think that that maybe that people need to open a discourse Islamically on uh on that aspect of completely debilitated life and uh euthanasia.

So in allowing scope I I would like to see some discussion on this. I'm not saying anything on it right now. I'm not saying that I I would like for that to be opened up. Uh and I would love to see discussing this and discussing that why is it necessarily so against Islam um in that situation.

Okay. in that situation. Um, right. So, the thing is, so I mean that's that's that's some food for thought because I think if somebody was in that position, why perpetuate the suffering? I don't I don't see um the the purpose of that. Right. So, anyway, right, I've got no idea why.

I got no idea why the angry faces. I don't even know what I've said. All right. So, the thing is, okay, let's get to the next question just to um because I mean I the reason I say that is I think it's it's a shame that we we've come to a point where we can't even discuss certain things because we feel religion doesn't even allow us to discuss.

It does. Um and and I actually would be interested in these kind of discussions because I feel that Islam does value obviously it values the quality of life but I think it does give people a a choice not to suffer. So I mean this is interesting. So I'd love to see more on this. Okay. So um and I think sometimes I can and I can see both sides of the arguments by the I can see why people would obviously push people to commit maybe suicide.

Uh bro, uh don't you think maybe you know like really is there any quality of life left? You know, [Laughter] you know, you know, if you're not doing much tomorrow, maybe you want to visit Dignitas or something. Somebody says, "Hey, uh bro, I've scheduled you in." All right. So, uh, you're going on a holiday.

[Laughter] So, I can see that side of the argument of exploitation. I can see that. But I think it's also interesting. The flip side is sometimes is the suffering not really just is it not really about the people around them as opposed to the person.

It's just that it's really for them like people say it's for the betterment of the individual suffering but really is it not for the people around them who just don't want the guilt. So it's interesting, you know, it's it's a bit like I remember reading the the debates traditionally on uh uh not debates sorry about the the kind of thing on the abolition of judicial executions within the UK.

So when they banned uh pro proscribed hangings in uh I think it was uh 1965 prescribed and I'm against all forms of capital punishment. Um I don't believe in capital punishment and my understanding is Islam would not condone them given our circumstances today. Um although I would be prepared to discuss some real extreme forms of kind of crimes and stuff like this but otherwise generally I'm pretty much in line spot on.

I feel that the current when it comes to stuff like capital punishment taking life uh the UK and the European laws generally are spot on with in my understanding what the Islamic spirit would be. So uh so that's just to um but I remember at that time looking into this this whole thing and they were speaking about different methods of execution and judicial executions and in the US the way the electric chair gas chambers now obviously the injection shooting firing squad and here the British had this this thing of the hanging and they were saying well look hanging is the most humane and although

I do know that what's his name peer point did used to have them done within uh what was his average 13 seconds from when he was in the door to I mean I've watched that documentary haunted me for haunted me for like days and weeks after I couldn't get it out of my mind but the thing was um you see I thought about it and I thought but is it really you know like they say oh hanging is better for the person that's being exe is it or is it really just better for the people that have to clean up afterwards.

You see, is it just better for them because they don't see blood and they don't see things so they feel this is more humane? Like so my point is even euthanasia is this not a similar argument that is it not really just for the people around them who don't want the guilt and they just want somebody lingering on and they don't want the guilt of having to make that decision or having to uh like so I mean obviously if it was allowed they wouldn't have to make the decision the other person could do it themselves but but they don't like they just want the person around like in the background like it's more about them

than it is Now, but it is true, isn't it? Like Omar, they're saying about clean up, but it's true. I think really is it not just about the people around, you know, they say, "Oh, this is more humane." Is it more humane? I mean, for God's sake, you know, it's like you think, "Oh, God." Anyway, let's not go into that.

I'm going to need a steam room session afterwards to kind of otherwise unwind. You know, like sometimes you start contemplating, damn, like if if somebody said you got to I got to you got to go what? Which way? You know, these kind of morbid thoughts and you're thinking uh uh well, I definitely don't want that way. You know, God h you can't help but think uh maybe the guillotine actually because it would just be so quick.

Right. So anyway, let's let's get back to these questions. Ah, right. Where have I? Come on. Lost the questions. [Laughter] Omar, not if you use vanish. Omar goes blood is hard to get out of the whites. Not if you use vanish. Right. So, okay.

These days in my purely anecdotal experience, I don't see many humblies who are not associated with salafism. Do you think salafism is in some ways not really all different from humblies of the past? Um, I think it's different. Um because the hamy mab you see copies today are humbly in theologically they're humbly but they some are similar to the hamy school previously and some because I think the humbly school was still a bit more chilled um but you're right there's a strong I

would say from all the mhabs the similarity in towards the actually may not be the hy I would probably think there may be a strong overlay between how but the shaes were chilled though. So it's weird actually. I don't you see the thing is the Salafi thing is kind of very intertwined with puritanism. It's all about it's very puritanism.

Um well Janade you got to get those drinks. That's it. Right. So is it haram? Is it haram? for parents to not be equal to children when it comes to pocket money. Parents have to be fair on these things. Pocket money. Godamn. What is that? When we were kids, did we get pocket money?

I mean, well, uh, you see, the thing is there should be justice. Justice and equality are not necessarily the same thing. equality um or actually if I rephrase that as equality is not necessarily always being equal.

So um obviously if people were different ages they would have different needs. If kids have different needs, then equality or justice is seen to their needs as opposed to just having an equal everybody saying um you know you're uh so for example somebody has a special requirement and saying well no you only get the same amount but if they were all the same you shouldn't have nepotism or favoritism.

I mean, you could have like I suppose you could in some way. It's like you could like one child particularly for something. Um, I don't know what these angry faces are. I mean, I'm just speaking about kids and, you know, not favoring. I It looks like somebody obviously never got favored as a child. Well, don't worry about it. We all had that upbringing. I mean, it's I' I've said before, I mean, I see how kids are brought up today and I look back at my upbringing and I think mine is like a horror movie.

It's like one of those old horror movies where we had to go through some severe training. It's like a horror movie mixed with like one of those old Jackie Chan productions of like where the beatings were just next level. I've I've told people I think we were trained we had like kind of like military grade to resist like militaryra interrogations.

I think my parents like or that generation they pushed our kind of resistance levels like we could we could be in some top kind of espionage and withstand like some severe interrog man but so let's get back to these but you shouldn't look there was a hadith of um Bashir when he comes to the prophet sallallahu alaihi wasallam and he says I want you to come with me and I'm giving this to a particular one of my children

Abdaw in the house and he said and the prophet says that look um he says you know he says that this this gift whatever it was in the hadith that all of your children have you given them um all of this and and he says no and the prophet said then I won't come that I don't kind of testify or bear witness to oppression okay because this is a form of oppression and you shouldn't really

do that unless it's I mean you could yourself maybe you find one child a bit more cute or a bit more adorable in a particular way and that could be of different things like so for example um some children whilst they're still small I mean mine are still small so they're still in the cute stage right so you have that but the the smaller they are the more cuter they are so obviously more devil devilish they are as well but but they have that kind of adorability so you'll be like oh and it's like I I realized I was speaking to my Le Ila my daughter is five now she's

older her. But I remember speaking to her one of these days with um Right. Let me get this uh see to these angry faces. Um All right. So, right. So, the thing is now Right. Now, the the the the thing is I remember Yeah.

So, I was saying I was speaking to her and I kind of I was doing like you I was doing all this kind of baby talk and then she she's looking at me like, "Why are you so retarded?" And it hit me that oh uh oh yeah, you can't really do that with them anymore. Whereas, I suppose with the younger one, you still can. So the thing is you have this um adorability but that doesn't mean you should be uh like you know you should you shouldn't discriminate to an extent that would lead to kind of almost bad blood.

I mean some discrimination I mean not discrimination but some differentiation is important but not uh on to that extent. Okay. Right. Next question. So right if you mess up I im messes up should people correct the imam's recitation should people correct the imam's recitation yeah I mean you can do if it's wrong I mean you don't have to you can do if he's stuck or if he's but you shouldn't do it as a kind of show you shouldn't do it as a kind of hey you got this wrong.

You know they say about Hajjfi. Yeah. Who was an absolute tyrant. He was like he was like the Stalin times 100 or something back then. Absolute tyrant. But at the same time the guy H on his Islamic some of his Islamic things that he was a bit too and one of the things he prided himself on was Arabic the Arabic language uh right so he used to really pride himself on the Arabic language and he used to pride

himself on his memorization of the Quran so um so this one time whilst he's leading salah because at that time like I've mentioned previously it was the governors who led the main uh salas and So he's leading the salah and he forgets a verse. [Laughter] So this is him the people.

So so he's he's kind of so so he he's reciting again reciting again reciting and he keeps getting stuck. So then he's just silent and the people behind him say, "Well, he can go to hell. He thinks he's such a hard knock. We're not going to tell him." So they just stay silent.

So So then he reads the verse. He goes that like he reads the verse of the Quran that when Abraimisam said to the statues that what's wrong with you? Why aren't you talking? So they stay silent.

Then he he reads uh he says says, "I am going to crucify you and I in the trees I will hang you. I will cut you up." He reads that verse and they just obviously ignore him still. And then he thinks then he just goes into he just says, "Ah, forget it with these guys." But you see these uh see those the people back then they had this kind of they had this

kind of pride as well though. You got to say it. You got to say they you know in their own way uh they had this kind of thing right this kind of pride. I was reading one the other day about um you know I imboura thei now uh he was uh one of the major scholars of um uh of of Iraq with and he was a contemporary of uh Imam Malik and uh

also I imani And so the thing is, all right, sorry. Yeah. So the thing is anyway, he and he and he has his and I've quoted him before previously. So those of you that have watched my age of video, if you haven't, then do watch that. In the age of Aisha video, I do highlight that he was one of the most vocal people who clearly categorically highlighted and stated that any underage uh marriages or trying to marry a girl that is not nubal or anything categorically is haram and

and he emphasized against this. Um and one of the early people to be very vocal about it was Imnubra Shubra. His name was Abdullahbn Shubra. Anyway, so but I was reading about him and he is a legend and he has his own madhab which was followed for a little while and his opinions are still transmitted today in the books of and Islamic tradition. But there was this thing about him that they say when he would go to the masid to join salah he would walk to the right hand side.

So, let's say it's a let's say you've got two rows and some people are standing in the middle uh of uh of the second row or towards the left or wherever they've kind of stood. He would just go right to the right hand side and he would just stand there and join salah on his own like and he would say like he would let the role kind of complete until it meets him.

And if it didn't, let's say if you know nobody else came, then when the imam was about to go into he would like quickly move up and and this this was because he was like hell yeah like I want to be in the right side of the soft okay of the rope. that was his kind of um uh that was they say it was it was his that that I am something you know in that way and he would be on the right and he was a major so it was basically his line those of

you that know the Bollywood line that uh you know the old line that line [Music] so That's what he was doing. One of those immabachan ones standing on that end of the thing saying where I stand that's where the line begins. So people join up to me.

But anyway, this is it's interesting to read about people like that. Their kind of personality humanizes the whole thing. Somebody there asked about um uh about the age of Aisha when she got married. Please watch my video. I go into much detail. It's on YouTube. Age of Aisha. Like it, share it, get it out there. I'm sick and tired of this other narrative that people keep pushing.

Um, right. So, you said that the institutionalization of anything causes its death. Have Zetun and Alar not caused institutionalization? Uh, G. Abdul has asked this question. I don't know if they've caused, but I believe they've also undergone institutionalization. Um I mean cause I think I think institutionalization in my understanding does uh rob or is the death of of of things especially in a meaningful spiritual when I say spiritual I don't mean Islamic spiritual but I mean to rub the essence of that thing.

I live in Colorado uh Colorado and marijuana is legal here. Is it against the Sharia to consume some marijuana from time to time? Kenneth Kenneth Alpha All right Kenneth right so the thing is look I've answered this previously um in my understanding and traditionally many of the have discussed things like al hashish hashish um they've discussed this in detail people like uh um people like IM parafi uh who was a legend within Malik and they don't

obviously they didn't take a liking to these kind of things but they were trying to be consistent and just they did highlight that look uh imafi says that his understanding was that it was not haram okay discouraged it wasn't liked but it wasn't haram okay but still so uh and that understanding I am inclined towards I do feel that it's not it's more a matter of uh legality than it is of haram of it being haram.

Um, that said, I don't advocate that people smoke weed. I don't advocate cigarettes. I do not smoke myself. I do not smoke cigarettes. I do not do any of that stuff. Um, I think people should take care of their health. Um, I think people should kind of, you know, do whatever it takes to kind of have good health. Uh it is as the hadith says your spare time and good health are

that um you know that that two blessings which most people kind of are deluded about is good health and free time. Now I totally support that. That said I do believe I'm not talking about your kind of drug dealer uh kind of weed and stuff like this. I'm talking about what is medical marijuana. So, it isn't laced with other chemicals and stuff. I do believe that the other thing and this is okay, you know, I've I've read some reports on this and stuff like this when I was doing my psychology degree, but uh people can, you know, disagree with this, but I would feel that that is less harmful than smoking tobacco.

Um, smoking tobacco is probably more harmful to you than smoking things like the kind of medical uh graded marijuana in my understanding. But the thing with drugs more dangerous than the actual consumption is the culture associated. So there's a whole kind of uh drug life culture that comes with drugs. That is the problem.

Okay. Um All right, Omar, you have a degree in psychology. Awesome. Or fat. Sorry, Aki. Oh, that's fat must stand for Fatima, right? So sorry I've been calling Fatima. So the thing is that look um the the drug culture I do believe to be haram. Okay. So drug dealing is haram. That kind of exploitation that takes place within the drug life is haram.

Um ruining people's lives is haram. That kind of stuff is haram. that the actual consumption in itself I I don't personally think it's necess I discourage it and I wouldn't if anybody was to ask me should I smoke weed I as a general question I would say no you shouldn't somebody asked me should I smoke cigarettes I would say no you shouldn't but I don't think just because I think you shouldn't I can now say Allah says you shouldn't that it's you're going to be punished you see there's a difference you see there's things which I think you shouldn't things which I think are bad for you but

I don't have the authority to lie or pretend Allah is also saying this. Okay, that would be one of those nutty nut. So just because look it's like saying I love going to the gym so I'm going to pretend Allah has made it as well.

You see, I don't have the authority to do that. So, uh, so the thing is that when we say I think this is bad, you shouldn't smoke cigarettes. I can't say and it's haram and punishable by hell. You know, wink wink nudge nudge. All right, Allah, don't worry.

Allah just on this one. I I got this. Yeah, don't worry Allah. This one's for the greater good. I don't have the right to say that. Look, uh I know you decided to leave it out, but don't worry. I filled in the blanks. Yeah, I got this end. Don't worry. I I got you can't right you can't say you can't ascribe lies or even if you have a good intention even if and I you know I im sued webb did a a part of his snap uh one of his

snaps was speaking about that that he said his teacher had asked him that look do you think if there's a good intention that we could kind of fabricate or twist things and he thought when he was early learning in his early days and And he said, "Well, I thought, yeah." And the person said, "Hell no. Hell no." So, it's true. You can't. And you you read about narrators like Nabi Mariam and these early transmitters who say that, you know, we fabric they say we fabricated ton loads of hadith.

They say we made them up. They go I made these hadith up. They were about virtues of the Quran. And they say, "Well, why did you make them up?" No, Mariam. What does he say? He says, "Oh, I saw all these people turning to the of Abu Hanifh." And I thought it's about time they come back to the Quran and I couldn't find many virtues, so I just made them up. He says, "I was just trying to bring people back to the Quran." You see, you have a noble intention.

But as said that many people who wants to do good will not attain it. You see it's not just having intention. You have to do the thing adequately as well. Okay. So all right. So let's move on. Your view on reinterpretation of religion for modern age.

You see, I believe religion needs that the religion wants. Let me reword this. It's not we ought to. The religion demands that we view it in its age. In the age that we're viewing it, that is the demand of Islam. And we if we're not doing that, we are kind of failing.

Okay, that's my understanding. Somebody's written something in some other language. Put your questions, bro. Oh, look at that. Facebook translator. All right. What is meant by the hadith that the horn of Shaitan will rise from nudged? Um, does it refer to the nudged in Saudi Arabia? has uh generate. Yes, it does refer to the nudge. The hadith was that the prophet sallall alaihi wasallam was speaking about scales and things like this and he said um that or you know mudina bar bless this place you

know bless Medina bar sha you know sham the land of sham the levant region you know Syria uh modern day Syria Lebanon Jordan that kind of area and then somebody asks the prophet U right? Somebody uh asks the prophet sallallahu alaihi wasallam that what about and they repeat and the prophet says

that the horn of will rise from there and there will be uh kind of like tremors and and tribulations that arise from there. What did the prophet exactly mean by that? Nobody knows exactly what the prophet meant. They can only speculate. I don't think first of all it was a literal um um kind of horn. I don't think anybody people understood it to mean fitna.

Some people say this refers to the Salafi Dwa or the Wahhabi kind of I suppose thing because Muhammad Abdul Wahab arose from Naj. Um I mean I don't know. I mean is it? I I can't say it is. I can't say it is. I mean I can't say it isn't but I mean it's open for interpretation.

The thing is I don't it's but in my understanding it is nudged. Okay. Some people said nudged linguistically means the the highlands and therefore Iraq was the highlands. So the prophet was talking about Iraq as uh he was talking uh when he said nudged he was talking about Iraq and that's why there's always been tribulations in Iraq. I don't I don't buy too much into that interpretation but I don't necessarily say it has to mean uh the nudgies are bad.

It doesn't mean that nudged people from nudged are bad people. But I got to say the term nudged has that kind of kind of it just carries that connotation is it nudged the god just but um but look just it doesn't we should always try to be consistent try not to be haters people what is the virtue of h of the Quran and is there any reward for reading hadith Um absolutely I mean memorizing the

Quran carries immense reward because you are committing the words of Allah to memory to your heart. Okay. So Allah look if you can commit his words to your heart I mean Allah watches over all of us but will he not have a special watch over you? I ask. So I mean the thing is it's not I'm not saying it's a you know he's he's duty bound to do that but I'm just saying at the end of the day you committed your time your energy your efforts to memorizing his words you

committed them to memory you know that the Lord will watch over you in special ways people in special ways and he will you will also have seriously you will have a cognitive opening your ability ility to memorize certain things will increase your I mean that's just psychologically explicable because obviously you've trained yourself to memorize but it is awesome I mean it is difficult as well but I don't think you should be deterred by you know some there's a question that what if I memorize and then forget and I know some hadith are quite you know they're kind of scary like that but I don't think there's necessarily I

disagree with people that feel it's a sin I don't feel it's a sin I think that was just an encouragement to keep it going. Um, I think that if you feel that look what if I memorize I can't maintain it. Don't let that deter you. Don't like even if you forget it, what the do it anyway. Just do it. Yeah.

Just get, you know, like do it for having being able to have done it. You know what I'm saying? like so you know it's like I read this amazing thing once that said um it was a it was a hadith although I think the chain was weak so I you know I'm not sure if it was actually a hadith but it was transmitted as a hadith but it said that you know it was speaking about learning knowledge and then it some it said and don't the thought the fear don't let the fear that and deter you don't let this fear of but

what if I know and don't act deter you but rather be incentivized by the thought rather the that what if I know and therefore act you see the thing is that the the prophet or this this message is always there to encourage to incentivize they say that the prophet loved anything that had a good omen in it that had that gave you in motivated you to do something good.

That's a hadith ini that the prophet sallallahu alaihi wasallam that he would live he would love uh anything with a good omen even if it didn't have a reality to it but it made you do good. Do you understand? Like and and they say and he would hate superstition. You know I ask you you know like people said before like there was this question on weed or other questions and and and and people or other things and and yes I mean I'm just using that as an example but there were many other things and people sometimes say oh you know and

they hate they hate on things. Oh, the prophet said, "Oh, let's say women issues, hijab, or this or the beard or oh my god, you know, you're not drinking with this hand or you're doing this or you're doing that." And and yet the prophet never hated on stuff like this. But what he did hate was superstitions. And tell me, do Muslims condemn superstitions? Hell no. Do they? They bloody propagate them.

They encourage them almost. They and superstitions cannot exist withhed the fundamental of our faith really. Why did Allah even make communicate with his what was the true point of Islam? The true point of Islam wasn't really to uh you know to to to pray five times a day although that is obviously important but the true point of Islam was not about wearing hijab or not doing this or do not do this or do the true point of

Islam was just as Allah says that know that there is nothing no true ultimate power except Allah. This was the true message of Islam which along the way got lost in all this kind of apparatus that came with it. You can imagine a lot and I right.

So the thing is the true message got lost with superstition. Everybody now oh my god this I got this evil eye. Oh my god I got possessed. Oh my god uh I broke a mirror. Oh my god, a black cat walked in front of me. Oh my god, what's the horoscope saying? Oh my god, what's my dream for is saying? Oh my god, what's you know like all this kind of nonsense, utter nonsense, right?

All this and the truth is that look when Allah revealed religion, this was the true reason. But yes, most people right uh most people cannot uh you know they can't Allah I believe that the true ultimate the ultimate kind of requirement or goal of Islam was really to be have this awareness of Allah and this kind of almost like a struggle to understand like Allah and understand like to make

sense is a better word of creation and Allah this was this contemplation was the ultimate that's what wrote but I think most people couldn't handle that they will never because most people will never be true thinkers like to that level so for them along the way Allah there's like a spectrum he put other things that look you won't have the I tell you what you I mean keep preoccupied in in these rituals in worship in pray five times do Haj fast do this do that and this was for most people who will almost be

preoccupied on the lowest levels of let's say Maslo's hierarchy of needs so they're just really busy about just trying to survive and they they're not really like kind of about you know philosophical inquiry or trying to understand or make sense of the world or they know. So they can just make do with this kind of stuff and this is how religion and the whole thing was the package.

It was thought aimed at different levels but the ultimate being that that's in my in my understanding and and yet I mean we we kind of condemn that we condemn that people should struggle with with faith or trying to make sense of things. And you know I I I hear questions all the time about people struggling with faith and and really many great imams people like Imam Razali struggled with his faith.

people like say, you know, one of the great legendary um his book major book in they say he left the faith even for maybe whether it was weeks or whatever. But people struggled because they truly tried to make meaning of you know it's easy to just have blind dogma to just say I believe this and you I don't want to question things or but to truly make sense of things.

It's a struggle and it will be a lifelong struggle. You will go throughout your lives battling at a kind of conceptual level in making sense of I don't understand that but that you know and and trying to having this kind of personal relationship with Allah that will be the the kind of thing um but I mean I just add some of that because I see sometimes people don't have issues with superstition and and I think well that's funny because you have issues with all these other things.

But anyway, how many hadith have you memorized? H I don't think I've memorized so many. I mean, whatever comes to mind comes to mind, I guess. Is there zakat over loans? There is a difference of opinion. Um you see the thing is uh people disagree but in my understanding I would say that if that loan was inaccessible and it was gone and you don't have it then I feel that you don't necessarily I I would in be kind of inclined towards the the opinion that says you know since it was out of reach and it was inaccessible it doesn't count as your funds until you don't regain it.

Once you regain it then you will pay zakat. How much water do we have to use for wudoo? You have to use whatever does the job but you shouldn't be excessive. Right? So the prophet sallall alaihi wasallam told the companions do not be excessive. Right? Okay. Was Adamisam created in heaven or on earth? Uh I know Adam lived on earth if that's what you're asking in my understanding.

Okay. uh when Adam was given his soul, was it a part of God's soul that was blown into him, you know this question uh you know this verse that we blew into him our soul uh from our soul when Allah says that I don't think that was um literal that you know Allah's this kind of spirit and a part of that spirit comes into Adam uh some people might take that literally I don't think that's literal I think by that what Allah meant

was that Allah placed within modern man contrary to the prior homminins like Neanderals and denos man um you know homoerectus and all the other kind of uh homonyins Allah placed and all of the creatures Allah placed within Adam and modern man, his offspring, a spark of almost almost potential.

I have to be careful with this word potential divinity as in that what I mean by that. Let me qualify that because I don't want that to be misqued. the the ability to reach such status, such no not free will but such abilities that they themselves will almost be godlike.

And I don't mean godlike in a necessarily um a a way of compassion. But I mean that they will have the ability to like they will reach such heights as we are reaching but we haven't reached such heights yet that they will be able to do all that this insan will go will explain the inexplicable.

This insan will challenge natural laws to to the extent that for example some natural laws like like things like aging I believe we will develop things like anti-aging kind of things maybe I mean can we even challenge death as in not forever but postponing right now scientists through geneticists have been able to make tiny uh like let's say organ organ organisms or lesser kind of creatures like let's say worms, things like this outlive their normal lifespan by sixfold.

They've been able to do that now by modifying their genetics. Um right now we feel that we've discovered certain um genes within humans that are responsible for aging and stuff like this. Could we like what I'm trying to say is that Insan has this incredible incredibly volatile yet powerful ability which is hidden and given to him that he not will be able to do almost godlike things.

And I love the way in that book which I really wow that book u sapiens it blew my mind I have to say and there's a followup to it which I love the thought that homo sapiens came to this point that they evolved as homo sapiens which was the wise sapiens meaning wise humans and their next evolution and his follow-up book which I haven't been through is is homodus that godlike humans like wow that the thought that humans will now you know they're embarking and

and some of these things are not so for example there's already a project I believe with certain Russian uh geneticists and it's some other countries in place it's I don't think it's Europe but Russia and a few others where they're actually uh reconstructing genetically a mammoth and they're going to bring a mammoth back to um um back to life people. So now there are talks should we reconstruct a Neanderl and bring him back to life because that would be interesting.

But I mean you see the thing is it's just wow the world has just entered such a um right can you use anti-aging creams? Uh yes, of course you can use anti-aging creams. There's nothing wrong with things like that. Right. So um was Adam did he live in heaven or earth? I've answered uh in my understanding lived on earth and that's what Josiah writes in his book as well.

Would you say Adam gave birth to Eve? Gave birth to Eve uh as a way of asexual. No, I wouldn't believe that. I don't believe that Eve was his he never he gave birth to Eve. Um I think that the hadith of Eve being created from the rib of Adam is figurative. It's not literal.

I don't believe like Allah broke off Adam's rib and turned this rib into a woman. Um, I think what it meant was she was created from what he was created from and she will always be that kind of that part of because something that is you, you will always be drawn to and that was the message that man will always be drawn to woman.

Okay. Of course, bother homosexuals, but most men will always be drawn to women, right? So, the thing is now um so that's what it kind of meant. And and the fact that the rib was so close, why rib? because it's so close to the heart in my understanding of of man that this is what um it would be that you know forever and and and the kind of metaphor of it being kind of curved and not being

straight and if you try to straight it straighten it you would snap the bone. The hadith says that you know you would break it and if you decide to live with it you have to live with it crooked see the prophet was trying to teach us that look you that men and women they'll never really understand each other for God's sake they can't oh what like so for men what are women actually on about will never probably really understand.

But in a similar way, women will probably never truly understand men. But in a way, that's okay. You see, it's it's okay to be like that. So, yeah. Right. That somebody asked the question, is it the book by uh Uvel Hari, I think his name is. Yep, that's the one. Absolutely. I listened to the audio book and it was awesome, I have to say.

Is it allowed for teachers to hit their students for discipline? Uh Imad I do not believe it's allowed to hit the children for discipline. Um the thing is that this this ruling of discipline in my understanding obviously I'm a product of my own environment. uh uh what I mean by that is within the country and and the part of the world that I've grown up in and and it shows it works that you can teach without hitting you can motivate you can incentivize this does work you know like in the UK uh you know they don't hit well okay general education don't hit I

know in massagid they used to beat the crap out masid oh my god oh my god in our masid people they used They used to the sticks used to be broken pipes, branches. They used to, you know, the worst was I'll tell you the worst. They used to play these sick mind games, right? Like they used to be like uh Okay, so you guys okay like you know like aa you know you got to okay you got to be like a chicken.

Yeah. Which is like putting your arms through your legs and you got to hold on to your ears. Some weird fetish that was. But then the thing is that and then after that it was uh what they would say is okay right they would get one of the kids and say you go and find a stick and bring it back and it better be a strong one like go find a branch like a strong one or something.

So, this kid is going to get a stick that's gonna beat him. Some sick mind games were going on. And the others, we would be like, "Oh, oh, don't seriously don't get don't." Okay, kid. Get like a weak stick. Please, please, please don't.

And your stars would be like it'd like have the stick and it go They would beat down honestly. Oh my god. You know, for the Asata, I think that was just like stress release, wasn't it? They would just be like, you know what? I've had a bad day.

You know what? The mortgage payment is due. I know. I'm gonna beat the hell out of some of these kids and take my frustration out. So, so I mean, all right. So, anyway, so I don't believe you can beat kids up. Okay. So, I completely condemn that. Can you explain the ayah about the cutting of the hand of the of the does it necessarily I've answered this previously that look uh there are differences of opinion and contrary to what people think within the Maliki Mhab there was along the way.

So there was um there were scholars like Abul Kasim al Buruli who was around in the 700s so about 700 years ago from northwest Africa who had ruled in his time that look he believed that the massid the objectives of the Sharia demanded that the hud be substituted. So the punishments like cutting off the hand stuff like this stoning all of this be uh I mean that's if you accept stoning.

Some people didn't even accept stoning to be a part of this Sharia. But if you did accept it or whatever the punishments were, executions to all be substituted in his time for financial punish penalties, but they could be substituted with other punishments and this was followed up by several other Maliki ulma um as well and it was challenged by other Malikis and there was a debate and it went on. So that view has been there for hundreds of years way before colonization and way before trying to impress the west.

Okay. So just in case people go doing that to impress the oh well I imi right was around long before that. Okay. So and he highlights that and and I accept that look uh people disagreed with him and stuff like this but his view in my understanding and he also highlights that uh in so for example as well highlights in his commentary on Bkari that the most apparent opinion of the hy is allud

that that alluded with. So if all hud all punishments are dropped by Toba, then substituting them doesn't seem to be so much of a uh you know like whoo all of a sudden. So anyway, right. So and and that does require an elaborate I understand kind of explanation and I do aim to do that at some point in the future in a proper HD production people.

HD production one of those videos dedicated to that in the future inshallah. Right. Can you buy and serve alcohol to non-Muslim friends? You see the thing is about this. Ahmed Ali has asked and somebody else has asked. There is a difference of opinion on this but it depends. Starting off with can you run a pub? I don't believe in my understanding as a Muslim you can run a pub. Okay, I don't believe in that.

Um question is can you serve like let's say if it was a secondary aspect of what you're selling. So let's say you run you happen to be the owner of Tesco or Asda or a big uh or sainsbur. Now you own a large supermarket something like this which sold vast all kinds of products and if you're going to list the products a absolute minority of them also include alcohol but you sell everything from toilet paper to food to this to that and you also include in that alcohol.

Is this permissible? Now this there has been a difference of opinion that selling that to non-Muslims some people felt it was okay and uh and amongst them especially if it was non-Muslims in non-Muslim lands and amongst them were people uh like uh the fatwa of Imam Bhanifa and stuff like that. So this did exist right?

So as a minority follow up, not as a key main business. So it's not like I sell alcohol, I run an offlic or I run a pub. It was like they had all these things and part of it like so they providing this entire service and part of it was they had some alcohol as well. Now that some people other said no, it was haram. Um but those opinions are out there.

uh a lot of people condemn what's interesting is a lot of people do condemn um the view altogether and interestingly enough a lot of the hannfies today condemn it even though it was Imam Abu Hanifh was one of the main uh people who kind of authorized that view but I mean once again they uh obviously I've highlighted disagree with him on that today so I would just say look there is this diversity out there um but it's not the best thing to be in.

Okay, alcohol, you know, is not a good thing religious or out of religion speaking. It doesn't usually lead to any um any goodness. So, I wouldn't advise doing things like that, but I mean there are these opinions within our legacy. Okay. Is it obligatory for a Muslim to believe that the Quran is the greatest book in terms of eloquence? by extension is the notion that the Arabic is the greatest language and Arabic in Islamic belief uh superiority of Arabs and Arab you see I think there's a difference here in you see as Muslims we have a love for

Arabic like there is a hadith that the prophet said although people said the hadith has you know is weak uh they challenged its authenticity that the prophet said love Arabic because I am an Arab and the Quran is Arabic I I think that personally intrinsically within all Muslims there is a love for Arabic and I I love that that that kind of intrinsic thing and I I do have that uh you know value within my heart and I um I wouldn't downplay that with people.

I'm not saying it's an obligation like if a person but I think that kind of love that the prophet was an Arab and the Quran is Arabic and this Arabic will always be at the center and the heart of Islam. That's not the same as necessarily Arabic culture. Okay? Although I've got nothing against Arabic culture, but Arabic culture can be diverse as well because if you're speaking about Middle East to the Gulf to Northwest Africa, they're worlds apart, but they share certain commonalities.

So, for example, Arabic food. You don't have to like Arabic food. You don't have to necessarily dress like an Arab. You don't have to. But to love the Arabic language because the Quran is in Arabic in my understanding is to love the Quran. Okay? So I would encourage people to love Arabic. I would encourage people to learn Arabic. Um, this is the Allah says in the Quran that we reveal this as an Arabic Quran in the hope that perhaps you can rationalize it or you can reason with it

or you can become a people of intellect. Now that doesn't mean no other language is you know is other languages are inferior. It doesn't mean that. But for some reason, Allah chose Arabic. It doesn't like something like so all languages are great. Look, Allah says in the Quran and from his signs, not from his signs that your diversity of colors, your shades, your tongues, your languages.

This is a sign of Allah that you your multiplicity is a sign of his oneness. Right? So the thing is this is a strength but it so it doesn't downplay other languages. Other languages are awesome too. I mean English is an amazing language. Um and all languages carry their kind of uniqueness. Okay. Uh Uru is amazing. Those of you that speak Udu. Um it doesn't mean you can't have importance with other languages.

But I don't think you should downplay Arabic. I think you should love Arabic. um at the end of the day you know it was the language the prophet sallallahu alaihi wasallam as a religious kind of value not like not as a an ob like this isn't I don't mean as a kind of institutionalized mandate from religion like love Arabic I mean as a kind of personal human Muslim value that just out of love for the prophet for the Quran and Islam that it was transmitted through this that wow that you know I'd love Arabic

like that. So I think from that personal like as a personal choice you should do it. I'm not saying if you don't do it you're sinful. You're not because all languages are from Allah. Um but I just think that you shouldn't be kind of but no I don't believe that um Arabs are superior to non-Arabs. I think um as the prophet said look that there is you know

an Arab is not better than a non-Arab non. So the prophet said this um okay so I think just to just to clarify that what's the difference between a promise and an oath? Okay, an oath is like where people say, okay, I swear by Allah. I want Allah to be a witness over this. I am making a formal, you know, like a formal undertaking. That's what it is.

A promise is like, look, listen, I promise you I'm going to do this. Okay, here's something interesting that most people don't know this, but you see, a promise isn't actually Look, look at this. Look at that devil. Devil. This is some guys that really hate on me, right? So, they had a picture of me on one of my Facebook things holding that.

They were like, "Devil, devil." And screenshotted it and Right. So the thing is uh you see a promise in Islam believe it or not according to Islamic rulings and legal teachings and Islamic guidance and Islam as mainly transmitted by most is actually non-binding and it's not actually an obligation to fulfill.

I know that sounds so what you say what say what that it reminds you of that kind of that interview sh say what say what the house is on fire the thing so the thing is it's actually quite shocking but a promise isn't actually binding according to the majority of the fukah of Islam that's Im Abuhanifh I Malik Imi Ahmed Im all these people they do not Yes.

Okay. The Malakia said some uh promise they kind they said it wasn't Islamically binding but they made they made some promises enforcable through uh a state or through power based on consequences but not due to religious values. So for example, if I said to somebody um oh look uh oh oh uh you you you want to take this contract?

Yeah, take it. I gu I promise you I'll guarantee any you know if there's any shortcomings I'll fulfill like if you fall short I will kind of do this you know give you whatever you need. Or if somebody said oh you need to get married oh go for it. Oh, you haven't got the money. I if you do it, I will pay for it. I promise you. So, the Maliki Madhab said, "If somebody now undertook that thing and you couldn't now, they went to you and you renefor

uh the power that they have." So let's say whether it's through a local judge or whatever but based on as a kind of political decision and a musla decision not that Allah mandates it's not a religious ruling. So religiously they all rejected the the the kind of mandatory nature of a promise which is shocking because most Muslims actually believe promises are binding.

Most people believe that. So I remember when I first learned I was like huh what? And the interesting thing is the hadith says oh it's a sign of a hypocrite that three things you know when he promises he doesn't live up to his promise. So it's interesting that this hadith none of these scholars took it even though it's aith to kind of took it into consideration with this ruling.

none of them. Which goes to show how the scholars would view scripture. They didn't see it the way people see it today or some people see it today. And I tell you what else is interesting going back to Shubra who I quoted earlier on is the one scholar who said a promise is binding. the one I quoted earlier on, you know, the line was that right he said that um he felt a promise was binding.

So you will see today uh all these kind of Islamic banks and all these things in the Muslim world when they issue their rulings of if you undertake a loan right um they they say that oh the loan is binding whereas technically it's not binding because according to most of okay I suppose the maliki injunction aside but generally religiously it's not binding so they say oh and the fatwa in this is given upon the So you'll find that even in in a lot of the Saudi Arabia kind of councils and stuff like that

and the other kind of rulings on this anyway. Okay. Right. Are the uh are the address of the at the end of the prayer the kibben? Right. Okay. The thing is this look you know and kib okay people I'm a bit of myth busting. Okay. So brace yourselves. You know, you know when they teach you on flight in an airplane that if there's any issues the the captain will say brace, brace.

So people brace, brace. Okay. You know these angels that people say sit on the shoulders and stuff like this, right? Okay. First of all, the they don't have to start off with they don't have to be literal like that like sitting on shoulders to start off with. Right? Okay. But you can take them literally. You don't have to take that literally. It just means that you know the angels recording things.

Secondly, right? Their names are not Kam and Katibin. Kam is plural. It's not to. Kam is the plural of the word kharim in Arabic. And kib is the plural of the word kib, a writer in Arabic. Okay. Allah says and kib that people who are writing noting and they are honorable meaning that they will do they won't kind of be biased against you.

This is what Allah says in the Quran and Katibin. So people go, "Oh, Kam and Katibin, that's their name." So you know, so the thing is, so that's not so isam is the plural. Kam is the word. Kam is the NOSP case.

It's the accusative case in grammar for a a word, it either ends with when it ends within, right? So when it ends as when it is an object to a verb or or or it's an adverb or whatever, right? The different kind of cases. So you have same thing. So their names are notam and some uh the Arabs use [Laughter] So the okay the non-Arabs use and the Arabs use

right. So the thing is means some somebody watchful as in this is not to these are descriptions as in the angels are watchful they're vigilant they're careful they're ready they're not like you know that's what Allah was trying to say he wasn't telling you oh by the way this is their name so they're not actually called and okay so um so these things are Well, a bit of myth busting.

All right. Are there any psychological appealing aspects within the teaching of Celifies that it progresses rapidly amongst masses? That's a very good question. I I don't want to sound like I'm targeting selfies because I'm not right. But the thing is there are appealing aspects. one is the finances behind um the Salafi Dwa are immense.

So if you look at the Salafi Dwa has been around for uh probably I mean the kind of uh I mean I know they don't like the term Wahhabi but if we call it for a moment I don't mean to disparage them but like the Wahhabi that were going back to Muhammad Abdwahab now or if you want to call this the Salafi it's just that they never used to call themselves Salafi then right so that's why I'm I'm just saying but so it's been around about 250 years whatever approximately so this da'wah has been ground uh but it never gained this kind of momentum until like the last two maybe three decades two decades really.

So what changed in the last two decades what changed was the immense funding uh to this dawa it rapidly I mean radically changed but it wasn't just the funding it's so it's not just a conspiracy theory of saying look it's funding and that's it right there were I think in my understanding there were three key things yeah one was that da has certain has a simplicity to its slogan that is very attractive and appealing and the simplicity is that they say oh they offer a solution or they claim to

offer a solution that is apparently simple. So they say look forget all these differences Quran was and it sounds nice. Okay that does sound uh very oh oh so what do we follow then? It's like if I said to you uh like imagine you have I don't know like imagine I was a lawyer and you had an opinion on something or you were stuck in something and I say look oh well don't worry about that why don't you just pay attention to the law so you'll be like oh what okay so what was I paying attention to

so so you get this assumption that okay so oh so what I'm doing was not that why else would you make this contra distinction So people say, "Oh, don't don't worry about these opinions. Let's just go back to the Quran or Sunnah. That sounds nice, appealing, it sounds attractive." Um, and to be fair, culture sometimes has done people's head in. So this cocktail that you've got there of people's struggles and the simplicity or an a kind of mirage of simp a kind of simple solution is appealing.

Okay. So that was definitely one thing that I think is incredibly powerful. The other thing is um is funding that they definitely had uh they to be fair the celifies are probably the only one of the only groups that really realized that damn we need to resource this stuff that they oh what I have to say that they really on that thing they put they met matter with intelligence.

that they realized what makes the world go around. It's so you've got to put in the cash, okay, if you want the results. and they you know they flooded money into the like offering grants, offering this, sending free literature and they and the third thing which was really I have to say seriously I think the copies if I could totally rate them on one thing which I have to totally say you know what I have to say

you killed it you smashed it right 100 100 marks on one thing that if I was to rate this the salafi that were on right seriously people and and I think the rest of the Muslims it's such a disappointment they didn't learn from this right the smashed it absolutely when it came to the vehicle for the dwa the vehicle that would carry their dawa.

Somebody amongst them must have had this awesome realization that wait a minute more than the message is is what carries the message. Right? So their literature was the content was sometimes so dull and bor sometimes so it looks like a child wrote it. But the the the kind of the production wow the glossy paper, the kind of shiny covers, the kind of rich binding books they produced.

They realize that whatever the medium is that carries the message has to be slick. And although they themselves do not pay attention to slickness or fashion, but what they definitely did was made sure that what going to carry their message looks awesome. So their pamphlets looked their books, they had glossy books when no other Muslim outlet or group had or any kind of Muslim voice had glossy books at all.

They they killed the internet. Honestly, they have killed the internet. They they are the undisputed dun of the internet. I don't know who or how they did that but they have killed that. I mean they have just saturated the market on the internet. You can type any masah in in Google in Arabic.

The first two three pages of all your hits will only go back to maybe five scholars all of whom are mainly Salafi like Bimbaz, Rosin, Al-Munajid, uh Fosan, um you know like maybe Albani or maybe one you know another one uh Jabrin or whoever but the point is it will go back only to them.

I mean you can try this. They have killed the internet. Honestly, they that I have to say was that they got they that was too good. What they what they executed there was just brilliance. Even though their message the content of it doesn't really work. It's a very simple I mean it works for simple people but it doesn't work it with complicated issues.

But um but they this is what spread their dawa. Okay. So I would um definitely say and it's a shame because look institute the three oldest institutes in the entire Muslim world spanning over a thousand years old over a thousand years old right you've got the right in Fez Zetuna in Tunis you've got al in Egypt right these places over a thousand years and they don't even have an awesome website with the mess they don't even have that wow

if and the Lord does give abundantly but if I was a millionaire soon or whilst I'm asking if I was a billionaire soon right that's my first number one priority what I would do I would give a grant to I mean I to these a generous donation to these three major institutes and I would have them have an awesome slick website.

I would make sure it's on Google. I would make sure their fatawa are organized and documented. That's one thing at the very least I would do because these people they've got depth. You know these institutes are incredible. Their thinking is phenomenal. right? You know the the things the research they've come out with yet it's so difficult to find.

So I mean somebody saying about western ones. Yeah. I mean I'm not talking about western. I'm talking about these three in the Muslim leading institutes of the Muslim world. Okay. Trust me. They want to be on the internet. Somebody's saying they don't want to be on the internet. They want to be on the internet. They don't have the funding. It costs money. It costs time but you know you got to pay and you so right okay can can you please address the issue of voting in elections u or the demand voting is absolutely permissible do not listen htar

right are simply they've have lost the plot god they some of them hate me so much it's it's shocking It's shocking how much you know when you know the other day I was reading some comments of hate against me and so as you do so it's so amusing sometimes to read when people hate you they they have so much like so much kind of tenacity and you know like passion to it and I think to myself wow you must

really hate me Man, I mean, you must hate hate me to that nth degree that if I was like dying of thirst that you wouldn't even you wouldn't even give me some waste, you know, like wow, like I don't like where does this like and and it's it's amazing that how kind of invested they are in you like they follow your things and um they watch my talks and and it's amazing like because I think like if you

hate me so much like why just ignore me you know that's the thing but anyway you see the thing is and I want to tie this in I tell you what and we'll we'll we'll call it a wrap people uh after this inshallah you see I want to tie this in with a greater question somebody asked me can I speak about politics in Islam and I'm going to bring it back to this right this voting thing you see politics in Islam remember when I said earlier on that Allah the purpose behind religion was this awareness this struggle and with it came a set of apparatus so most people can be still linked to religion

even though they will struggle to kind of be on the on that end of the spectrum in trying to understand Allah and stuff like this but at least they can just get on with their lives and they can just pray and do stuff and whatever Now part of this was that well when you're going to have Islam is setting an ideal for humanity when people are going to embrace Islam when they're going to do certain things they will be communities they they need communities to flourish insan is a social creature as and other people have highlighted and you know science highlights.

So the thing is well you see for communities you will have ideals when you have ideals sorry when you have communities you will need uh systems of management systems of operation that can oversee you will to some extent need governance dynasties empires even maybe to the three universal things that you know that have always been kind of lead to the unification ation of humanity have been money, empire and religion and Islam you know Allah is not unaware of

this so caters that allows that look within this religion there will be systems for you to manage yourselves you can have how do you marry how do you divorce how do you buy how do you sell how do you take loans how do you you know have contracts how do you rent and how do you rule over each other manage each other law and order and things like is and a governance is in place an empire even to expand.

So you have authority. We understand. Look, money talks, power talks in the world. You know, nobody really cares if you're just a uh so for example today, why why do people care what America says? Because it has power. Why do people care what China says? Because it has power. Why don't they care what you know Afghanistan has to say? Because it doesn't have any power on the world scale. So power does matter. So yes, Islam sets these things in place.

But what's happened is some people along the way forget about the main key message they've become obsessed with these kind of things like oh so oh governance oh and so for governance there must be a ruler oh so there must be a khalif right and so there must I mean we haven't had a khif in that understanding of what people are calling for after the rightly guided era so after 30 years of the prophet having passed by that understanding I a a dynasty began the dynasty.

I mean people you know people say okay with Muawi it was the first of dynasties and he was the best of kings they say of the Muslim kings ever and but since his time so for 1400 years we've never had this system so why do you think it's going to suddenly emerge so some people dedicate their whole lives to this oh we need to establish this we need to establish this we need to establish and then they become obsessed and now because they've built their life around this.

When you tell them, okay, where does it say in Islam that we need this, right? I don't believe that there's an obligation. There's no nowhere in the Quran that it says that we need a khalif, we need to deploy that. Yes, it speaks of certain things because it addressed and described their time. Once Islam expanded, in fact, it would be impossible today to have one ruler. It would be impossible.

We couldn't we could have a a kind of democracy. We could have a kind of council like the you know the OIC. You could have a kind of like a a confederate of different Muslim countries and stuff like that. But you couldn't ever just have one person ruling today, the Muslim. Can you imagine? I mean, how would that even happen? That would just be pure tyranny. Nobody would even accept one person. I mean who who would you accept?

What sect would you accept? What how would you you know what country what race who would accept that? So, so the point is look, so these people become obsessed with this and then because of that they try to say well any other democracy, any other method is is unacceptable. That's not true. Uh, one of the legends of today, a great Muti and amazing Maliki scholar, Sheh Muhammad Wed Hassan Adu, uh, some people spell his name as Du, but I mean I I've spoken to him personally and when I asked him, he said it's du.

He that's how he actually it's the name of his his ancestor but he carries it Muhammad Hassan. Now he is a legend people and he actually has a clip on YouTube speaking about democracy. He's very traditional, you know, he doesn't look modern either. You know, in case you're going to say he's modernist, he's not. And he's actually very respected all around even by people like Celis. He highlights very clearly as well that look democracy is not haram.

Okay, democracy is just choosing like we choose amongst ourselves the right to self-determination, the right to having this these are values that are compatible and they synthesize with Islam. Okay. Right. So that's just to clarify that. Okay. Now I understand some people are going to if you spent your whole life being obsessed over one notion then obviously by somebody trying to take that notion away it's going to destabilize your whole life.

How are you going to find meaning? So I can understand people becoming insecure or HT becoming insecure. But look, sorry to, you know, burst their bubble people, but look, with all due respect, you know, I mean, h well anyway, so let's get back to the question. So democracy in this country, I think people should engage, they ought to, they must seriously.

And we are part and part we are part of this society. We are we are of the fabric of this society and people should vote. I think they should. Personally, I would say back Jeremy Corbyn, whatever it takes. I mean, you know, I I I I totally respect the guy. Seriously, utterly from my heart, I respect him. He's an amaz to me.

Look, I don't know what you know, Allah, you know, they say Allah, you know, what's inside Allah knows. But to me the man is a man of principle. He stood against uh wars from the 70s. He was an activist. You know he's not a Muslim but he has values which put you know the humanitarian cause upfront. He fights for for the struggles of the common person.

And I think that to me is you know like that that has my vote clearly. But I mean, look, whoever you vote for, but I would obviously say you I think we need to empower the people and not this bloody, you know, just these tries going on with the nonsensical just kind of only looking out only for the rich kind of thing. Uh so anyway, that's but people should get involved in voting or in democracy.

They shouldn't think and what shouldn't stop you. So what shouldn't stop you is religion because that's just a mis understanding of religion. Okay. So that's what I'm going to to to say inshallah. Okay. So right people with that. Um so I may have annoyed certain people but what the hell. Um a quick question. If you're distracted during your salah is your salah invalid?

No it's not. I mean as long as you know you're praying that's the main thing. Okay. So cool. Right. Shall we call it? Uh, does dua really change destiny? Uh, Simma Rashid, watch my I did a Q&A in York. If you can watch that about destiny, predestination. Uh, I go into a bit of detail. Isa required every time we do voodoo with water when it's better, but it's not necessary, but I mean, it's better.

Okay, people. Right. So, let's call it a wrap. Okay, so inshallah I'm also starving and then I got to hit the gym as well if I can. So with that people going to leave you to it. If you just tuned into this today then add me on Facebook. You can like this. You can share it people. You can like it. Okay, you don't have to only just be silent whilst the haters kind of pin me up and they all take shots at me, right?

So if you want to send me any questions, you can do on Facebook. If you're on Twitter, you can add me at the same handle, Muia. Uh, if you're on Snapchat, you can add me on Malm 2014 MALM2014. You can send me your questions. I do uh try to respond as much as I can, inshallah. Right. So, with that people take very good care of yourselves.

I'll catch you next week. Alhamdulillah.