Research › Fiqh and daily practice
81 answers in 47 recordings, 2014 to 2025. 64 with a checked position in his own words.
Indexed so far: 259 of 1,859 recordings (1,904 answers, 2014 to 2025). Anything below may change as the rest are indexed. Limits of the data
Oldest first. A checked position shows what he holds, then the sentence he says, word for word from the transcript, with its moment. Years without one list the answers that have not been checked yet. Recordings not yet indexed may hold more.
· Do I have to follow a madhhab?
Mufti Abu Layth holds that following a madhhab is a practical necessity for anyone who wants a sound understanding of the deen, as a language is for learning anything, and not a legislated obligation whose neglect is sinful.
“it literally is inconceivable for for anybody to have a sound understanding of the de that has not taken a medium that has not taken a particular School of Law”
3:53TranscriptCite 2014-03-12-S01corrected
· Do I have to stick to one madhhab, or can I question its positions?
Mufti Abu Layth says a student should adopt one school of law as the basis for developing their understanding and may, at a later stage as their knowledge grows, analyse and evaluate some of its positions.
“a person must adopt a particular basis through which they will develop their understanding of this them and as they continue to acquire knowledge and develop themselves then at a later stage they may choose to analyze and evaluate”
5:13TranscriptCite 2014-03-12-S02corrected
· If the madhhabs differ so much, how can they all be valid?
Mufti Abu Layth holds that the schools of law are all valid in essence, differing in application under the one constitution of the Quran and Sunnah, and that a difference between an imam and a hadith must be framed as hadith against hadith, never as the imam's fatwa against the Prophet's words.
“it is the Hadith that these imams and these Scholars have relied upon which may be matched against the Hadith that you are quoting and then the interpretations may be assessed”
7:47TranscriptCite 2014-03-12-S03corrected
· What did Imam Malik say about bid'ah?
Mufti Abu Layth says that although Imam Malik's wording against innovations is harsh at times, his ruling on a particular innovation is quite often just makruh, not haram.
“wording is harsh at times the ruling of that particular bidder or that innovation is quite often just seen as macro it is seen as discouraged it is not described as Haram”
5:09TranscriptCite 2015-03-03-S02corrected
· Is making group dua after every salah a bid'ah?
Mufti Abu Layth says that making dua together in congregation after every prayer is categorically not from the Sunnah.
“for everybody after Salah to make a dying congregation not this action as an example if I was to use as an example is categorically not from the Sun”
9:38TranscriptCite 2015-03-03-S03corrected
· Is it a bid'ah to pray extra prayers on a fixed day every week?
Mufti Abu Layth says that, from the Maliki perspective, the intention of a person can render their own action from a good and rewarding thing to something discouraged.
“so the intention of a person can render his own action from being a good and rewarding thing to something discouraged and something that should be avoided”
23:10TranscriptCite 2015-03-03-S04corrected
· Should I avoid practices that people call good bid'ah?
Mufti Abu Layth says his personal opinion is that it is always safer to stick with the Sunnah, the understanding in Medina at the time of Imam Malik.
“my personal opinion is that it is always safer to stick with the Sunnah and that was the understanding in Medina at the time of man Malik”
30:11TranscriptCite 2015-03-03-S06corrected
· Do I have to wear my trousers above my ankles?
Mufti Abu Layth holds that a man letting his garment hang below the ankles is not haram unless it is done out of arrogance and is at most makruh otherwise, adding that in present-day societies covering the ankles is normal and is not a sign of arrogance.
“so that's once again in summary it is permissible as long as it is not done with an intention of arrogance which once again in our societies seldom exists”
12:34TranscriptCite 2015-03-20-S01corrected
· Should religious Muslims focus on avoiding sin or on doing good?
Mufti Abu Layth says he sincerely believes that in this age Muslims need to focus on the positives rather than on wrongdoing.
“I sincerely believe this that we are in an age where we need to just focus on the positives don't worry about the the the wrongdoings”
33:48TranscriptCite 2016-12-21-S06corrected
· If ethics change over time, how can today's ethics judge the Prophet's marriage?
Mufti Abu Layth holds that the question turns on consent, which a minor cannot give, and says he does not believe people will ever come to accept such a marriage, since the prevention of harm is a universal ethical base.
“this issue rests upon the concept of consent and how can there be consent from a girl who is a minor and since she can't reason”
1:36:50TranscriptCite 2017-01-11-S13corrected
· Why did jurists like Imam Malik let a father marry off his young daughter without her consent?
Mufti Abu Layth holds that a father marrying off an underage daughter is impermissible in our age, and that Imam Malik's contractual exception was tied to welfare in his own circumstances.
“make it very clear that this is impermissible in our understanding in light of our age absolutely impermissible to do that right in in our context”
2:01:12TranscriptCite 2017-01-11-S18corrected
· Do men need to cover their head to pray, and can I pray in shorts?
Mufti Abu Layth says the Maliki school does not regard covering the head as a sunnah of salah but as a matter of custom and convention, so praying bareheaded is neither makruh nor a defect, and long sports shorts that cover the 'awrah are fine to pray in.
“this is seen as really in essence especially within the school of Medina as part of convention and Custom it is not seen as a Sunnah which people have to have to be doing”
46:38TranscriptCite 2017-04-02-S12corrected
· If a religious figure does something wrong, should people expose him online?
Mufti Abu Layth holds that if a crime has been committed it must be reported to the authorities, that vigilante justice is haram, and that a haram act that is not a crime is for Allah alone to judge.
“vigilante justice is haram for a valid reason in Islam it is not okay for people to get together and say we will do vigilante justice”
10:43TranscriptCite 2017-09-29-S04corrected
· Who has the right to tell other Muslims off for doing something haram?
Mufti Abu Layth holds that commanding good and forbidding evil (hisbah) belongs to legitimate authority and to qualified scholars, only in matters that are clearly agreed upon, and not to individuals acting on their own.
“they are only four people in legit authority to take to task they are not for you and me to just go around and command the good and forbid the evil”
13:18TranscriptCite 2017-09-29-S05corrected
· Should religious leaders be held to a higher standard than everyone else?
Mufti Abu Layth holds that the principle that leaders deserve greater scrutiny is a modern Western ethic applied selectively by those who reject modern ethics elsewhere, and that the Prophet instructed overlooking the slips of people of standing.
“people of leadership must be held to greater accountability says who says who where did you I know yes this is a principle of modern 21st century Western ethics”
19:37TranscriptCite 2017-09-29-S07corrected
· Does the Quran forbid every kind of excess when it forbids riba?
Mufti Abu Layth says the definite article in the Quran's prohibition of riba refers to a particular kind of riba already known to its hearers, not to every excess, since riba simply means excess and most excesses are agreed not to be haram.
“Because riba simply means an excess. And everybody agrees that not all excesses are haram in fact most excesses are not haram.”
14:16TranscriptCite 2017-10-19-S05corrected
· Does a mufti have to be appointed by the government?
Mufti Abu Layth says a mufti does not have to be appointed by the state and can hold a voluntary or a professional role.
“is a Mufti meant to be somebody appointed by the state doesn't have to be appointed by the state it can be a muscly can be a voluntary or a professional role”
17:50TranscriptCite 2018-02-15-S04corrected
· If the Safiyya story is in Sahih al-Bukhari, why question it?
Mufti Abu Layth holds that a report being in Sahih al-Bukhari does not settle the matter when Bukhari's own narrations of it conflict and rest on one companion's assumption, and that Muslims are not bound by earlier scholars' understanding, shaped by their age, when the Prophet's honour is at stake.
“we are not held to account by the understanding of people before us they were amazing legends they were great geniuses but their own culture their own age influence their perception”
41:11TranscriptCite 2018-02-21b-S11corrected
· Isn't the return of Jesus established by ijma and mutawatir hadith?
Mufti Abu Layth holds that there is no consensus on what consensus is, that ijma began as collective assurance rather than a source of Sharia, and that accepting only one's own mutawatir while rejecting others' is inconsistent.
“secondly there is no consensus on what consensus it's absurd there is no this is one of those myths”
1:34:37TranscriptCite 2018-03-13-S24corrected
· Shawkani against claimed consensus: music, following a madhhab, four wives, raf' al-yadayn
Mufti Abu Layth says Shawkani's claim that the return of Jesus is mutawatir cannot bind when Shawkani himself rejected claimed consensuses on music, following a madhhab and marrying more than four wives, and those who cite him ignore him elsewhere.
“so this point is look you yourselves don't agree with show Connie show Connie himself goes against all”
1:55:17TranscriptCite 2018-03-13-S30corrected
· Everyone picks and chooses: later scholars on mawlid, shrines, hadra and the Jesus hadith
Mufti Abu Layth says everyone, Salafis included, picks and chooses between early and later scholars, so rejecting the Jesus hadith on the authority of later scholars is no different from what others do.
“so why is it that all of a sudden it's okay to go against the majority if it's for you but if somebody else goes against the majority then they must be deviants”
1:59:51TranscriptCite 2018-03-13-S31corrected
· Is jinn possession just a difference of opinion among scholars?
Mufti Abu Layth refuses to treat possession as one of two acceptable opinions, since unlike a difference such as raising the hands in prayer it unleashes mass exploitation and abuse and brings ridicule on Islam and the Prophet, and he notes that a number of scholars, among them al-Razi and al-Shawkani, rejected it.
“this is why I refuse to have a diplomatic stance on this that this abuse is unacceptable it needs to be brought to an end”
1:06:47TranscriptCite 2018-04-15-S17corrected
Mufti Abu Layth says tattoos are permissible in his understanding, because the hadith condemning tattooing addressed the branding and disfigurement of slaves and cattle in its historical context rather than beautification, while noting that most scholars held them haram and some Malikis only makruh.
“so it's very important to understand the context in which the Prophet spoke when he said these things were Haram now”
7:08TranscriptCite 2018-05-03-S01corrected
· Does the sanctity of life in Islam rule out killing apostates?
Mufti Abu Layth says the sanctity of life is conclusive in Islam and that the preservation of life and freedom of religion for everyone are among the aims of the shari'ah.
“so these things we understand that the sanctity of life is cotton it is cut i ok the sanctity of life is conclusive”
5:44TranscriptCite 2018-05-10-S02corrected
Mufti Abu Layth holds that the beard was the common custom of all Arabs including the disbelievers of Quraysh rather than something the Prophet introduced, that the 'be different from the Jews and Christians' wording is applied selectively since the same words command dyeing the hair and praying in shoes, and that the Prophet never once defined what the beard should look like.
“yet the wording is the same in all of them but we have selective application like we reject where the Prophet said it here and we accept it where he said it here so that's not consistency”
3:15TranscriptCite 2018-06-12-S01corrected
· Is it haram for men to wear gold or silk?
Mufti Abu Layth says he is in line with the ulama who held that the Prophet's prohibition of gold and silk for men was a matter of karaha intended to keep the early community focused and away from luxury in a dangerous time, not a categorical haram, while noting that the popular opinion is that it is haram.
“when he told people off from gold and silk in I fall in line with those Olimar who felt that this was who say who felt that this was to do with the kuraha and to keep people focused”
14:00TranscriptCite 2018-07-10-S01corrected
· Why do some scholars still insist Aisha was nine?
Mufti Abu Layth says that the lack of an earlier authority is no reason to keep the young age, since medieval scholars also held slavery acceptable and gave rulings he calls haram, and that because no hadith gives certain knowledge, an inconclusive report that blemishes the Prophet's honour is rejected.
“so the honour of the Prophet is conclusive if anything will bring a blemish to the honour of the Prophet and it is inconclusive it's based on huh bro a hard we reject it”
18:42TranscriptCite 2018-11-30-S04corrected
· What is fiqh, and is it the same as Shari'ah?
Mufti Abu Layth says fiqh is our understanding of what is expected of us towards God and towards people, partly synonymous with Shari'ah, a word people tend to reserve for the legal side.
“it's our understanding of what is kind of expected from us okay towards God or towards people”
1:11TranscriptCite 2019-03-22-S01corrected
· Is Islam meant to be applied the same rigid way everywhere?
Mufti Abu Layth says Islam came with the flexibility to incorporate people's backgrounds, perspectives and needs.
“with people Aslam came with the flexibility to not only incorporate these people but their backgrounds their perspectives their needs”
39:23TranscriptCite 2019-05-04-S07corrected
· Is a man wearing an earring imitating women or harmful?
Mufti Abu Layth holds that the objections to men's earrings fail: if piercing is permitted for girls the harm argument cannot forbid it for boys, the imitation-of-women claim ignores thousands of years of men wearing earrings, and men wearing kohl shows that what counts as effeminate is a cultural matter.
“if you can do it for girls then you should be able to do for guys it makes no difference the ruling is the same”
30:26TranscriptCite 2019-07-24b-S08corrected
· Did Imam Malik allow marriage to be consummated with a girl who was not yet nubile?
Mufti Abu Layth holds that Imam Malik ruled sexual relations with a wife haram unless she was nubile, and that the commentators who read 65:4 to include girls were wrong and influenced by the patriarchy of their age, which is not Islam.
“Imam Malik was very clear in his fatwa that it was Haram right to have to have any kind of sexual relationship with any with a woman I mean through marriage unless she was nubile”
27:59TranscriptCite 2019-07-25-S09corrected
· How does the rule that a clear verse overrides an ambiguous one apply to Quran 65:4?
Mufti Abu Layth holds that by the usuli principle that a clear text governs an ambiguous one, the opening term nisa in Surah al-Talaq cancels any reading of 'those who have not menstruated' that would include girls.
“whenever there's a slight challenge between something that may go one of two ways it has some let's say let's let's say there's some level of ambiguity right and there's something clear the clear always overrides”
31:15TranscriptCite 2019-07-25-S10corrected
· Is forcing your wife to have sex a sin in Islam?
Mufti Abu Layth holds that coercive sex with one's wife is haram, that Muslims who deny this are the problem, and that, following Imam Malik's saying, the umma is set right by the independence to challenge inherited readings shaped by the patriarchy of past ages.
“he said well oh it's okay to you know it's not a sin to force to have coercive sex with your wife or not it's like what a new thing you want about of course it's a god it's Haram”
33:10TranscriptCite 2019-07-25-S11corrected
· Why does Islam forbid homosexual activity?
Mufti Abu Layth says that Islam did not address homosexuality directly but outlawed all sexual activity outside marriage in order to build strong family units, so that homosexuality was prohibited as a by-product, and that there are no clear sahih hadith on it.
“homosexuality became outlawed as a byproduct the main thing what Islam was trying to do was set up a family unit that's in my understanding because there are no clear hadith to do with homosexuality at all”
2:32TranscriptCite 2019-08-02b-S01corrected
· How did classical scholars treat intersex people (khuntha) and their right to marry?
Mufti Abu Layth says the classical ruling that a khuntha can never marry was ridiculous and absurd, and a case study of scholarship failing to provide a truly Islamic answer to a challenge of its age.
“that's a perfect case study to show the failing of scholarship in a particular IRRI that they that the scholars failed in providing a truly Islamic answer to the challenge”
10:48TranscriptCite 2019-08-02b-S02corrected
· Who has the authority to declare music haram if God has not?
Mufti Abu Layth says God has not made music haram, so no one may make it haram, since the authentic hadith speak of entertainment rather than music and the scholars who prohibited it did so by their own interpretation.
“so if God didn't make it Haram who are we to make it Haram”
22:21TranscriptCite 2019-09-18-S05corrected
· Is it haram to write or sing lyrics about alcohol?
Mufti Abu Layth says the scholars who called music haram gave their reasons but need not be followed blindly, since not all scholars said so and many challenged it from the Prophet's time on.
“we don't have to blindly follow them do you blindly follow all the scholars so then why are you blindly following these”
27:02TranscriptCite 2019-09-18-S06corrected
· Why is everything permissible by default in Islamic law unless proven haram?
Mufti Abu Layth holds, as he says many Malikis of the school of Madinah did, that everything is conclusively permissible by default, because Allah created everything for us and pardoned what He was silent about, and that this certainty can be removed only by certainty, so when he calls something halal he is not making it so.
“that by default everything is conclusively permissible Allah has ordained everything to be permissible he says in the Quran”
32:38TranscriptCite 2019-09-18-S07corrected
· What is Mufti Abu Layth's final verdict on whether music is haram?
Mufti Abu Layth holds that music is not haram, since the evidence does not support a prohibition and the default law makes everything permissible unless proven otherwise, and he calls music arguably the nourishment of the soul, citing its healing use in medieval Muslim hospitals.
“in my understanding music is not there's not harm because the evidence doesn't support it and the default law of defaults states that everything is permissible unless proven otherwise”
1:07:43TranscriptCite 2019-09-18-S12corrected
· Is it a sin for a Muslim woman not to cover her hair?
Mufti Abu Layth holds that scholars who say covering the hair is not obligatory have a valid position, that wearing hijab is a good thing as part of a woman's identity, and that not wearing it is an equally valid opinion and not a matter of going to hell, since only modesty is explicitly established in the Quran and the sound Sunnah.
“some who are but feel it's not an obligation I would say that that equally is a valid opinion as well”
9:31TranscriptCite 2019-11-03-S02corrected
· Is slavery haram in Islam, and did Muslim scholars ban it before the UN?
Mufti Abu Layth holds that slavery is categorically haram today, that Maliki and other scholars forbade it by fatwa long before the UN resolution, and that the Quran's rulings on slavery set a trajectory towards its prohibition once human ethics developed.
“obviously these things don't really exist today so it's this is just a theoretical kind of discussion on it these things would all slavery would be categorically Haram I have explained that”
0:00TranscriptCite 2020-04-28-S01corrected
· How could men in early Islam have sex with their female slaves?
Mufti Abu Layth says that, in his understanding, one reason sexual relations with female slaves were condoned is that the society in which Islam was revealed had a very different mindset: its slavery resembled servitude rather than transatlantic slavery, and it drew no line between a slave's labour and sexual utility, a mindset that could not be changed at once.
“you couldn't change entire mindsets so this is one of the reasons I think that that that was condoned because they saw that they didn't have a delineating kind of factor to sex”
11:18TranscriptCite 2020-04-28-S02corrected
· Why did Islam not abolish slavery outright?
Mufti Abu Layth holds that Islam did not abolish slavery outright because the collective consciousness of the age could not yet perceive it as wrong, and that, now that it can be seen, owning another human being is a problem and slavery has always been wrong, though past societies cannot be held to account for a perception they lacked.
“now that we see it yes this is definitely wrong and it has been wrong but because Society and the collective consciousness wasn't perceiving it in that way we can't hold them to task”
18:18TranscriptCite 2020-04-28-S03corrected
· What do you think of Shah Wali Allah?
Mufti Abu Layth says Shah Wali Allah was an amazing individual, ahead of the curve, who reinvigorated hadith studies.
“he was an amazing individual very you know ahead of a head of the curve really and something he did was he reinvigorated hadith studies”
32:07TranscriptCite 2020-07-14-S05corrected
· Does 'leave what makes you doubt' mean I should always follow the strictest opinion?
Mufti Abu Layth says the hadith telling people to leave what makes them doubt does not mean following the strictest of all opinions.
“it doesn't mean I don't see it at all about the strictest thing that doesn't make any sense to me”
1:00:22TranscriptCite 2020-07-14-S14corrected
· If alcohol is haram, aren't drugs like DMT haram too?
Mufti Abu Layth says the Quran and the Sunnah do not say that things like mushrooms or DMT are haram.
“things like mushrooms or things like um dmt's haram you show me where it says that it doesn't say that in the quran doesn't say that in the sunnah”
40:29TranscriptCite 2020-08-24-S11corrected
· Are Sharia rules brand new, or based on what people already did?
Mufti Abu Layth says the Shari'ah took people's existing rulings and placed parameters on them so they do not transgress.
“it was taking their things their rulings and it was telling them it was just placing parameters on them so they don't transgress”
1:41:22TranscriptCite 2020-09-22-S17corrected
· Is drawing lots or playing the lottery haram in Islam?
Mufti Abu Layth says he does not encourage the small lottery people play, a pound here or there, but it is not haram.
“this minor lottery that people play a pound here there i don't encourage it but it's not haram”
1:57:18TranscriptCite 2020-09-22-S18corrected
· Is Sharia-compliant investing really different from normal investing?
Mufti Abu Layth says he does not believe the modern interest system is the riba of the Quran, and that mortgages are permissible.
“So I don't believe that this is the ribba of the Quran. Mortgages are permissible.”
1:04:25TranscriptCite 2020-10-27-S09corrected
· Did the classical scholars ever question whether God would command Ibrahim to kill his son?
Mufti Abu Layth says the scholars of the past discussed every subsidiary question of the sacrifice story without ever asking whether God would want a father to kill his son.
“uh nobody's discussing the fact that wait a minute god said kill your son i mean what to make me happy can somebody discuss this”
22:54TranscriptCite 2020-10-28-S07corrected
· Has the Salafi movement done more good or harm?
Mufti Abu Layth says the biggest problem of the Salafi dawah was that it dislodged the entire tradition that was the general understanding of Islam.
“the biggest problem of the salafi dawa was to dislodge the entire tradition of which was our general understanding of islam”
33:53TranscriptCite 2021-01-12-S07corrected
· Has Islam become more polarised between puritans and liberals?
Mufti Abu Layth says he feels Islam has become massively polarized in the modern age, in many ways much more than historically.
“islam has become massively polarized in this modern age in many ways much more than it has historically”
35:36TranscriptCite 2021-01-12-S08corrected
· Am I doing wrong if I follow a minority opinion?
Mufti Abu Layth says the hadith that the ummah will not agree upon misguidance is unfortunately weak, although its meaning is kind of valid.
“this hadith is unfortunately a weak hadith although its meaning is kind of valid that the entire ummah will not agree”
1:38:28TranscriptCite 2021-01-12-S25corrected
· Why do you call yourself a Maliki?
Mufti Abu Layth says the school of Medina placed the Quran centrally, gave precedence to the inherited practice of Medina and held reason to be vital.
“in the school of medina it was about placing the quran centrally and then the inherited practice of medina took precedence and reason was always vital in determining that”
1:42:06TranscriptCite 2021-01-12-S27corrected
· What does Islamic law say about the harms of social media?
Mufti Abu Layth says fiqh is definitely out of sync and needs to catch up and be updated.
“yeah ferc is definitely out of sync it needs to catch up it needs to be updated”
2:51:22TranscriptCite 2021-01-12-S38corrected
· If the Prophet couldn't forbid what Allah allowed, how can scholars issue fatwas?
Mufti Abu Layth says 66:1 addresses the Prophet for forbidding himself something permissible to console others, not for legislating, and that because everything is permissible by default, declaring something haram is a weighty matter, while a prohibition lapses when its reason disappears.
“you see things are permissible by default making them haram is is a big call okay”
43:51TranscriptCite 2021-01-26b-S10corrected
· What counts as khamr, and is a drink with a little alcohol haram?
Mufti Abu Layth says that in Quranic terminology khamr was just wine.
“in the quranic terminology hammer was just wine other drinks that came about are the kind of beers that were around”
25:05TranscriptCite 2021-02-09-S04corrected
· Why did Imam Malik say nothing between spouses is haram and only pork is forbidden to eat?
Mufti Abu Layth says that imams such as Malik, in ruling that nothing sexual between spouses is haram and that no meat but pig is haram in itself, were not advocating those practices but defending the principle that no one may declare haram what Allah has not, since a scholar is not God.
“what imam malik was doing was he was defending the principle it's not about whether people do these things or not”
4:21TranscriptCite 2021-03-05-S02corrected
· Is forex trading halal or haram?
Mufti Abu Layth says inherited fiqh is so out of date that much of it cannot be applied and its teaching has become largely ritual, partly because past jurists closed it to later rulings.
“FK for the most part is pretty much redundant. You know it's its teaching has become simply ritual in nature”
21:58TranscriptCite 2021-04-06-S05corrected
· Is everything halal unless proven haram?
Mufti Abu Layth says things are halal by default and declaring something haram is a heavy task, and that a teacher should present rulings as his own understanding of what God wants, acknowledging that he could be wrong.
“i don't make things halal things are halal by default i say that making something haram is so such a difficult task”
1:03:47TranscriptCite 2021-04-13-S16corrected
· Why did scholars say a slave woman's awrah is the same as a man's?
Mufti Abu Layth says that, if one is honest, the way most scholars of the past dealt with slave girls was simply an issue of pragmatism, realism and, he supposes, sex.
“the crux is when it comes to the crux of the mata it was simply really if we're going to be honest it was just it was an issue of pragmatism realism and just i suppose sex”
2:30TranscriptCite 2021-05-09-S01corrected
· Why did Abu Hanifa allow things like praying in Persian?
Mufti Abu Layth says Abu Hanifa's legal stratagems, such as allowing prayer in Persian, were meant to create ease and welcome people rather than to change Islam, and that this spirit is the one needed today.
“he wasn't trying to say change Islam he was trying to make it easy for them”
21:03TranscriptCite 2022-12-10-S04corrected
· Orthodoxy and power: adding to the checklist, ijma and cancel culture
Mufti Abu Layth says everybody acts from power and that doing so does not mean one is disingenuous.
“it's naive to assume that only people that are disingenuous Act from Power that that's incredibly that that that's totally not true everybody acts from Power and and doesn't mean you're disingenuous”
25:38TranscriptCite 2023-02-13-S04corrected
· Language embeds power: 'inconvenience' versus 'hardship' in tayammum
Mufti Abu Layth says that the moment we deploy words we embed power structures, maybe subconsciously.
“the moment we deploy words we are agents of power we select words maybe subconsciously but we embed power structures by the use of words”
28:50TranscriptCite 2023-02-13-S05corrected
How many of these answers cite each (guest speech left out). Cited means named as evidence or discussed, not necessarily accepted: open the answers to see which.
These answers state a view in order to discuss it, often to reject it. They are never read as his position.
Cite a statement by its id: Mufti Abu Layth Archive, segment id, with the date and the address of its page. Citation formats
