Latest / After Maghrib 🌙 / Muslims doing Drugs and Adultery (ft. Sayed Hossein al-Qazwini)

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Muslims doing Drugs and Adultery (ft. Sayed Hossein al-Qazwini) · After Maghrib 🌙

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  Smila Rahman, Rahim Salaam Alaikum, and welcome back to
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  another episode on your favorite Shia Muslim podcast After
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  Mahreb. If you tuned in last week you
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  would have noticed I was joined by my 7 year old daughter Haneen
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  who Co hosted with me on that episode.
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  She was nervous but I think she done remarkably well.
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  And once more, Ahmed is not joining us tonight.
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  I did reference the reason why on the previous episode.
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  He underwent surgery and he's at home and he's recovering.
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  So do remember him, do keep him in your Das and Charlotte will
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  have him back here on the set within the next few weeks.
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  Now having said all of that, I'm joined by someone who's very
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  dear to me, a good brother, someone who you've all been
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  Alaikum for the great introduction to Jumah Knights.
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  I hope people are watching it. It's well.
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  Because obviously it's over, but there's still inshallah a lot of
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  benefit to take from it. How are you feeling?
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  Handler All good. So it's good to be on the
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  podcast again. Obviously I don't get many
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  opportunities to be here. So you know, in some ways you
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  know what they say, a door closes, a window opens.
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  A lot. So I've heard that reference
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  somewhere. No comments.
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  Well, you know I am. I'm actually excited for today's
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  conversation. Before I introduce who we have
• 2:20
  on, I just also want to mention that I'm a bit upset because
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  it's our final episode of the season.
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  We've had some amazing conversations over the last few
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  months and season 3 has been the longest lasting 1.
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  So inshallah we see what season 4 holds shall be at the now.
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  Joining us all the way from the holy lands of Karbala, the holy
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  lands of Najaf, all the way from Iraq is someone who's very dear
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  to all of us here after Maghrib. And I'm sure he's no stranger to
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  you at home or wherever you're listening around the world.
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  And that's our amazing scholar, brother and teacher.
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  Say it Hussein Afghazwini and Salaam Alaikum.
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  Salaam alaikum Salaam Ahmed Allah, show us.
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  It's a pleasure and honour to be with you tonight.
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  Thank you for giving us the time from your hectic schedule I
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  would say. Thank you for giving me the
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  opportunity to serve and to listen and to, to, to, to
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  participate in in today's discussion and trauma.
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  Arsento. Arsento and I said we want to
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  discuss a number of things today that are very on everyone's
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  minds, if I can say especially that resonate with our audience.
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  They reach out to us, they message us, and a lot of it is
• 3:28
  related to addiction. Be in the forms of music, be in
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  the forms of, you know, adult content, unfortunately, even
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  towards drugs. So there are certain things,
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  inshallah, some elements we want to dive into from a fitly
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  perspective. But before doing so, I just want
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  to ask a question, Al Hamdallah. You know, you've had an
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  opportunity many of us have never had, and you've had an
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  opportunity that I think many people only dream of, and that
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  is leading congregational prayers in the shrine of Imam
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  Hussein Ali Salaam. How does that feel, you know,
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  And is it any different to leading, you know, Jamaah praise
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  the different centre and the mosque compared to the shrine of
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  Imam and Hussein? It is definitely a great honour
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  and a great pleasure to be able to lead Salat and Jamaah at the
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  shrine of Imam Hussein Ali Salaam.
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  It's a great responsibility. Obviously this is not a chance
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  given to anyone. It's a great responsibility.
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  It's a great obligation. I don't know if I'm worthy.
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  I don't know if I'm up to the responsibility of leading that
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  Salah, but it is a privilege that has been given to me at
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  times when my father is is because the Salah is actually
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  led by my my father and he's been leading Salat Al Jamaha for
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  the past 21 years now. From March or April rather of
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  2013 until last night, he's been leading Salah.
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  And in fact, when he started, he would lead Mourning Lahore and
• 5:22
  Mehreb three times a day and give a lecture after Salah until
• 5:30
  as soon as he started, he he had a heart attack in Iraq.
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  And in 2003, we took him to the US, we took him abroad.
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  He had a bypass surgery and the doctors told him to cut down.
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  So he started to lead only Salat Al Mehrab and Asha.
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  And he delegated for Sobha and Blahr and House to be led by
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  others. But he's been doing so for for
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  the past 21 years. I need to give lectures during
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  his absence whenever he's not feeling well.
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  And obviously my father is of course, aging and Hamdulillah,
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  he's in good health. But at times when he needs his
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  rest or he's not feeling well or, or he he's abroad, I have
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  the wonderful blessing and opportunity to lead Salah at the
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  Shrinagam. Hussain and I, I ask Imam
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  Hussain to, to put me up, you know, to be able to fulfill this
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  obligation and and responsibility that has been put
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  upon my shoulders. I santom saying that Allah bless
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  you and protect your father for long his life inshallah he's
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  done so much for the community and and you are a living proof
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  of the blessings that he's given to all of us.
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  Thank you, Hamid Ali. Where do we begin?
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  Pro, I think probably the best place to start and probably the
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  most pressing thing for for most youth, if we're looking at the
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  kind of problems that they're facing today, I think the first
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  thing to start with is music. OK?
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  Because I think that's like the one that, you know, is, is seen
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  as like the smaller kind of sin of all the things that we wanted
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  to discuss. Like people see it as something
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  that, you know, it's OK, I'll get over it.
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  I'll stop whenever I can. Maybe I'll stop next year, I'll
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  stop in Maharama, stop in Shahramabad.
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  So that's I think that's the place to start.
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  Go ahead. How do you want to start?
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  OK, OK, you know, can I rephrase that a little actually, or just
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  to add to it? Forgive me.
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  I would say people do want to stop and it's a true addiction
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  and what's surrounded by it. Whether we go to the
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  supermarket, we hear music. Whether we go to, I don't know,
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  Sometimes our friends, weddings, there's music being played.
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  Whether we go to, for example, I'm not going to say driving in
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  the car on the radio where you can be listening to the news on
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  the radio, there's music. So we're surrounded by music
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  wherever we go, whether we choose to listen or not, it's
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  there in the background. We know it's horror and the
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  majority of scholars do say it's horror, but what I want to know
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  is why is there a difference? Say it in between, for example,
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  some jurists or some folk of hearts say certain instruments
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  are allowed or for example. No this entire genre of music is
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  hard on like where? How do they come up with these
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  rulings and how do we understand that as average layman, if I can
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  call that one? Typically our alma dis discuss
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  academically the topic of music in the book Al Mikasa and
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  Muharram, which is which is literally a book on commerce,
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  what is allowed to sell and buy and what is not allowed to sell
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  and buy. And there the topic of music has
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  come in and it and it comes from a Sheikh Ansari, Sheikh Mutt Al
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  Ansari who wrote on Al Mikasa de Muhammad.
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  He discusses music there and he discusses it with the point of
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  view of can you buy a, a female slave that sings, a singer, a
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  female slave that sings and then he goes into the topic of music.
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  So that's that's how the discussion comes in into our 50
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  discussions. And whoever wrote on Al Makasu
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  Al Maharama and Tom Makasu Al Maharama, they followed the
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  footsteps of Sheikhar Ansari. The narrations and the verses
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  that discuss music, The narrations, it talks about Gina.
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  What is Gina here? There's a debate, and usually
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  scholars, they go back to the linguistic meaning of Ghana,
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  which is, they say horrible salt.
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  So the voice becomes musical when the voice is musical when
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  it has a melody to it, and there's a back and forth in the
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  voice in the voice where there's a melody when there's a tune.
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  Like a rhythm. A rhythm.
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  A rhythm, but not any type of rhythm because reciting Quran
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  has rhythm as well. Yes, there's a melody to it.
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  Avan has a melody to it. The words play an instrumental,
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  instrumental role. The words, the content.
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  So the content is usually things that are lustful.
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  Talking about a woman's beauty, her hair, her beauty, her, her
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  fair skin, things that are inappropriate, things that are
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  lustful. Profanity, violence.
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  So this is like because we see. This is new.
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  These things are, yeah, true. True, true.
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  Having profanity in music, having profane language,
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  violence. This is something new.
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  Previously music was more of it was romance.
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  When you mention someone in a romantic way, you describe her
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  hair, you describe her fate, and in an inappropriate way you
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  describe a female. A female's features.
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  It was put into music, it was put into singing.
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  So the the narrations discuss singing, get up.
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  They don't specifically talk about music as in musical
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  instruments that also came into play and there are narrations
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  that discuss musical instruments and we have 30 discussions on
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  Allah as well. Hence it goes back to a juris
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  reading of these narrations and of the verses.
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  For example, the Quran discusses Laguul hadith and Laguul hadith
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  has been explained by the Elbeit and certain narrations.
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  To me, Laguul hadith is vain. Talk, talk, talk that has
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  nothing to do with Allah, has nothing to do with religion,
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  doesn't remind you of Accra. It's very vain.
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  It's very vain like lahu, lahu, lahu, and it comes from Shaitaan
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  here. When Drew has taken these verses
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  and these traditions into consideration, you'll arrive at
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  a wide spectrum of views. For example, say the Shilazi,
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  say Sada Kashilazi, he views that all types of music and all
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  types of musical instruments are Haram period without exception.
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  On the other hand, you have for example, said Al Khamenei's view
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  on music and in fact he has does his does cottage is on is on
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  singing music and Legionna. He has a published book.
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  He has a bit of a different approach, a more progressive
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  approach to to music and singing.
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  He's a bit more lenient where he says we have to take this into
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  consideration. Love will hadith, that is what
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  was deemed as hell. So if music, even if it
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  incorporates musical instruments and there's singing involved,
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  but it's, for example, on the love of country, the love of
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  your fellow citizens. Like a national anthem.
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  Like a national anthem or something on values, family
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  values, the love of country. The love of this is not vain
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  talk and hence it does not fall in the category of level hadith,
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  you see. So that could be considered
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  acceptable and it could be a form of art fan.
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  It could be a form of of art. You see these traditions that
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  discuss music and singing, we have to take them into into
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  their context. What happened was Benny, Benny,
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  Benny Abbas, when they would sit and listen to music and listen
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  to this female slave, Algeria Mohenia, who would sing, they
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  would purchase her for her beautiful voice because she
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  would sing. Obviously we don't have slaves
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  any longer, but this is the context of these narrations.
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  There'd be alcohol involved. There would be dancing involved.
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  There would be a playing of chess and that takes us.
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  Sorry, that takes us to the topic of chess as well.
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  Whether chess is halal or Harlem, obviously we have over
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  60 narrations that discuss chess, chess being halal.
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  But some alma, they came and said, but it's halal in this
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  sort of context when there's music, when there's dancing,
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  when there's a, when there's wine and alcohol involved and
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  then there's gambling involved. But if you take chess just as a
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  game, as a mind game, that could be a different story.
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  Again, there's different views and hence there's some alma that
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  accept chess. I think the moderate view is the
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  view of Asid Sistani where his position on music and singing is
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  quite moderate. He doesn't ban all types of
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  music and singing. For example background sort of
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  music, elevator music if you will, military music what hypes
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  up soldiers. This is not deemed Haram.
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  Saini specifically mentions and before him said Hoi that music
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  and singing LED the una sib majalis Ali fiscal fujur singing
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  and music that is befitting of sessions that are inappropriate,
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  full of Haram behavior. Again, alcohol, singing,
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  dancing, gambling, that sort of, I mean if you've seen.
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  Concerts. Like concerts, this is the this
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  is. Nightclub.
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  Music Previously, when Kuna fav they'd sit with their with their
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  entourage and there's a female singer, dancer, alcoholism.
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  Well, it's that sort of city. Can I ask Sid?
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  I've got a couple of specific questions.
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  Right. So I've seen some people speak
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  about the topic of music, whether they be scholarly
• 15:23
  writings or from things that I've read online, they mentioned
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  specific narrations. So for example, there's a
• 15:29
  narration where I, I believe it's Mammal Barker.
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  He's asked about they, not specifically.
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  And he says that the individual asks him, is it OK for me to
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  hire a singer, a female singer for aid, for example, I think it
• 15:45
  was Al Avhar and Fito. And then it also says and for
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  weddings, for example, Arais, right?
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  And then the Imam says there's no problem with it as long as
• 15:55
  there is no disobedience. That kind of goes along with it,
• 15:59
  right? And then they'll also present
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  some narrations, for example, to say that like you mentioned the,
• 16:05
  the context of the like, you know, the men kind of sitting
• 16:08
  and watching these women dance and sing.
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  And obviously that being in that context of gambling and so on
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  and so forth that it it mentions that it's OK for you to hire a
• 16:20
  female singer as long as the she is not from the ones from who
• 16:26
  men enter upon her. Right.
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  Exactly. So some people take these these
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  kinds of explanations and they say that therefore the Maxia
• 16:38
  that is spoken about in the 1st generation is only that of when
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  it is a promiscuous kind of type of music and stuff.
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  And therefore, we'll use that as an excuse to rule out all other
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  kinds of music from being Haram. Is that kind of reasonable?
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  Do you think that, like, for example, as youth, if they were
• 16:58
  to hear kind of these explanations and take that and
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  say, for example, now if I'm listening to, I don't know, a
• 17:04
  rapper, for example, and he's from the UK and he's rapping
• 17:08
  about, I don't know how hard his life is, right?
• 17:11
  That concept. Is political.
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  Exactly. They will say, therefore, even
• 17:16
  though this is music and this is, you know, like a hardbeat
• 17:18
  and possibly something someone can dance to, it doesn't fall in
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  that context of promiscuity and that kind of thing.
• 17:26
  Is that not kind of a dangerous line to go down?
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  You see it, it's not necessarily all about promiscuity.
• 17:35
  First of all, narrations regarding the are numerous and
• 17:40
  some of them can be conflicting as well.
• 17:43
  And here it's the job of the jurist and only the jurist.
• 17:46
  We can look at these narrations and try to fix any sort of
• 17:49
  contradiction or conflict between them and reach a
• 17:52
  conclusion. So to say that music, and this
• 17:56
  is what said Ho EC Sasani have said that music that is
• 18:00
  befitting of the majalis of those that are not religious or
• 18:06
  imagine this, that you know, Shaitaan would be present.
• 18:09
  It doesn't necessarily have to include alcohol or gambling.
• 18:14
  Someone would say what if I go to a concert, there's no alcohol
• 18:17
  involved and there's no gambling?
• 18:18
  Would that be OK? No, because it's befitting of a
• 18:21
  measure list that is not religious.
• 18:23
  You would not see someone religious go to to such a such a
• 18:27
  sort of concert or place. It's provocative music.
• 18:32
  It makes you want to dance. It makes you go into the sort
• 18:36
  of, and that's the whole idea of music is that it takes your mind
• 18:39
  off of reality and it gets you to to fantasize about a whole
• 18:43
  other world. That's the major effect of
• 18:46
  music, and that's why it's so addictive.
• 18:49
  But if it doesn't fall in that category, for example, classical
• 18:53
  music or classical music is not provocative.
• 18:56
  It doesn't contain anything vain.
• 18:58
  It doesn't make you want to get up and dance.
• 19:02
  Some Alema have said that could be an exception.
• 19:05
  So I would say I wouldn't tell the our, our dear youth to refer
• 19:12
  to the narrations because this is, this is the job of an
• 19:14
  expert. Only the Alema could do that.
• 19:17
  Follow the fatewa of the measure that you follow because it's a
• 19:21
  debatable topic. It's it's it's, it's quite
• 19:23
  controversial and see what your measure says.
• 19:26
  Yeah. The other question I had was
• 19:28
  with regards to this, the majoris of al fiscal fajour, how
• 19:33
  objective is that statement? So for example, if I'm listening
• 19:37
  to something, is it possible that for example, I consider
• 19:42
  this to be the something that would be played in a club or
• 19:46
  something and the. Majority or or the OR what the
• 19:49
  what would what does customer say yeah what would people say
• 19:53
  does this be fitting you see the example that you mention of the
• 19:56
  rapper the rapper could be talking about politics maybe he
• 19:59
  could be talking about oppression or oppression than to
• 20:04
  on black people or any people there's nothing provocative
• 20:07
  about it and. So that becomes fine to listen
• 20:10
  to. No, no.
• 20:12
  Why? Because if someone were to
• 20:15
  listen to this, it's the beats, it's the rhymes, it's the way of
• 20:18
  speaking, but it's just the words.
• 20:20
  It doesn't make it OK because what is custom, what is
• 20:24
  customary or the ORF would say this sort of rhyme, these sort
• 20:27
  of beats, this sort of singing. This is befitting of of
• 20:33
  inappropriate sort of majalis you see otherwise.
• 20:36
  And this I think takes us to another issue of some nutmi
• 20:42
  yachts. This is exactly what I was going
• 20:43
  to. This is exactly.
• 20:44
  What I was going to do or Moalid where it's the same beat, it's
• 20:48
  the same rhyme. It's just the words have been
• 20:51
  changed and all of a sudden now we're talking about Abdullah
• 20:53
  Abbas or Imam Hussain. But it's the it's the same
• 20:56
  rhyme, it's the same beat. And some of them actually can
• 21:00
  make you get up and dance or want to get up and dance.
• 21:03
  So it's, it's, it's not just about the words, but but the
• 21:07
  whole scene has to be taken into consideration.
• 21:09
  The the rhyme, the beats, the words, the lyrics, the way it's
• 21:14
  being, it's being presented, that all has to be taken into
• 21:16
  consideration. So with regards to these Lakme
• 21:19
  art or these morally that do kind of contain those kinds of
• 21:23
  beats and stuff, would the is there?
• 21:25
  Is there like a would you put a sharp hokum on it?
• 21:27
  Or would you say that, you know, let's just avoid it?
• 21:30
  Like is there a is there like a line whereby now this is now
• 21:35
  like not allowed? This is how.
• 21:36
  If musical instruments are being used and, and it sounds like
• 21:41
  music, then it probably is music.
• 21:44
  I mean the, the rhyme, the, the way the the person is, is, is
• 21:51
  singing the latmia or the, or the MO lude and there is musical
• 21:55
  instrument. It's musical instruments being
• 21:57
  used. But it's he's just throwing out
• 21:59
  religious words. Doesn't mean that it's OK.
• 22:02
  But unfortunately we haven't discussed this enough and some
• 22:05
  of them have avoided addressing this topic straight on where
• 22:10
  it's caused a bit of controversy or confusion.
• 22:15
  And that's why some youth, they they see it as a an outlet or as
• 22:19
  a replacement to music, but it's actually, it's fleeing from
• 22:23
  music to music. We have to be very careful, and
• 22:25
  I think it puts a huge responsibility on the shoulders
• 22:29
  of these Arwadid to be very careful not to make it into
• 22:33
  music because you're just changing the words, but the
• 22:36
  rhymes, the beats, the way you're, the way you're
• 22:40
  presenting, the way you're saying it, it could sound like
• 22:43
  music. And if it sounds like music, it
• 22:44
  could be music. It's very interesting because
• 22:47
  I've got so much questions in my head.
• 22:49
  If I say just to stay on this just a bit more, speaking about
• 22:53
  a lot of my arts. You gave the example area of
• 22:55
  some maraja who say all instruments are not allowed.
• 22:58
  Now for example, if we come back to say for example, he allows
• 23:02
  certain instruments when it comes to such as I think drum
• 23:07
  something we call. How come specifically for the
• 23:10
  are allowed when it comes to? I haven't seen his ruling, but I
• 23:17
  would assume that if it's if it falls under the category of a
• 23:22
  Shah out of Crusania, a Shah out of Crusania.
• 23:25
  And so now the subject matter has changed the Moldova, the
• 23:29
  Moldova has changed. It's no, it's no longer music,
• 23:32
  it's no longer provocative, it's no longer befitting of majalis
• 23:36
  alfisquer, befitting of the the gatherings of non religious
• 23:41
  people, but rather it's being used in a religious sort of
• 23:44
  sense. And for the purpose of her
• 23:46
  saying your rituals, then the said have might have made an
• 23:51
  exception. Again, I'm trying to to find a
• 23:54
  justification for for this ruling.
• 23:56
  I'm trying to see where it comes from.
• 23:57
  So this could be a a possibility of where he of where he comes
• 24:01
  from. OK, how about so he he
• 24:04
  mentioned, for example, drums. Like that?
• 24:06
  Drums going. Back in history of since there's
• 24:08
  the context. We have, we have narrations and
• 24:12
  we have historical evidence where when the army would go out
• 24:17
  to to the battle, there were drums played, there were some
• 24:20
  musical instruments were played to hype up the soldiers.
• 24:26
  And it has an effect, it has an effect on them psychologically,
• 24:29
  mentally where it hypes them up for for battle.
• 24:32
  So if it come if it's used in that sort of context, then it
• 24:36
  would be OK. Is this like what we see like
• 24:38
  Zephyr Qasim? Sent correctly correctly that
• 24:42
  sort of I mean, typically today they wouldn't be considered
• 24:48
  musical instruments. But at the end of the day, drums
• 24:50
  are musical instruments. Using a Hornet is a musical
• 24:53
  instrument, but it's, it's in this sort of line of Leshar
• 24:57
  Hussaini. It's, it's not, it's not meant
• 25:00
  to be provocative. It's not meant to get get you to
• 25:03
  to dance. It's in this sort of.
• 25:06
  So that's why that's how some of them might come to come to
• 25:11
  justify makes sense the usage of these instruments.
• 25:14
  Interesting things. To add, OK.
• 25:16
  And I think, I think let's put music for our side now.
• 25:18
  I think I've benefited a lot from this, has changed a lot of
• 25:21
  things I had in my mind. I think let's move to the other
• 25:25
  addictions which are drugs, Yeah, in particular, say weed,
• 25:31
  cannabis. This is a big problem,
• 25:33
  especially here in the UK in the Western world where we see it
• 25:37
  effects every community. And the Muslim community is no
• 25:40
  not far away from this. And we sometimes we can go to
• 25:43
  centers even like during the nights of Muharram or during
• 25:48
  other side from majority, sometimes we can smell it coming
• 25:51
  from people. It's happening.
• 25:53
  It's there's drugs in people's home.
• 25:55
  Parents don't know how to deal with it.
• 25:57
  And normally they're teenagers. And when I say teenagers, I'm
• 26:00
  talking about 15/16/17. And they find a way of
• 26:04
  justifying this. They say, for example, you know,
• 26:06
  I've heard some very funny justifications.
• 26:08
  It's a plant by a lot, the cannabis plant, it's like a
• 26:12
  herb. I don't know the comparatives
• 26:13
  after. I don't know if that's they they
• 26:15
  they, they say it doesn't harm anyone.
• 26:17
  I'm not harming no one. Why should I stop it?
• 26:19
  It makes me feel better. It makes me focus.
• 26:22
  In fact, I've had people gossip it.
• 26:23
  I've had people who take small cannabis and then go to lot me
• 26:27
  here so they can do love him for three hours.
• 26:30
  What do we say about all of this?
• 26:31
  Like. Well, so I just wanted to add on
• 26:33
  top of this, right, that there was even like religious
• 26:37
  justifications given in some cases where I've seen there was
• 26:42
  a fatwa being kind of shared around of the late Marjah said
• 26:47
  Sadaq Al Rouhani, where he was asked with regards to a number
• 26:51
  of things. He was asked about Hashir, she
• 26:54
  was asked about art. He was asked about a number of
• 26:57
  things in the list. And he responds by going down
• 27:00
  the route of not discussing it from a primary hokum.
• 27:04
  He discusses it from a secondary hokum in the sense that if it
• 27:07
  causes half of money, if it's harm, if it causes fuck down an
• 27:13
  apple, He mentions in one of the things all of these things.
• 27:16
  He spoke about it secondarily. And then he says without the
• 27:20
  presence of these things, there would be no problem with it, for
• 27:23
  example. And many people started to share
• 27:26
  this around and start to say, therefore, as a primary hokum
• 27:30
  that they wouldn't consider cannabis to be a most like a
• 27:35
  intoxicant the same way that, for example, alcohol is.
• 27:38
  And therefore it's OK. So I've seen loads of people and
• 27:41
  obviously in our time as well, very unfortunately, that like,
• 27:44
  you know, with tuck lead and the kind of rulings that people
• 27:47
  take, there's a lot of, you know, stuff playing around.
• 27:51
  If you could say you know there are some mirage that will say to
• 27:54
  you, you don't need to follow the the Atlem.
• 27:56
  You can follow multiple opinions from different Maraji and you'll
• 27:59
  see these individuals they will follow say the Rouhani in
• 28:02
  specifically this ruling for example, and use that to justify
• 28:05
  it. How do you kind of navigate
• 28:07
  these things, especially because even me growing up, I've seen
• 28:11
  people destroy their lives due to their reference to this
• 28:16
  fatwa. It's not.
• 28:17
  It's not a thing that they've just come up with.
• 28:20
  They're saying this is the deal, this is a merger, this is a
• 28:23
  fatwa. That's the first time I heard
• 28:24
  this right. So we have primary laws and
• 28:27
  secondary laws, yes, when it when it comes to a primary law,
• 28:31
  for example on weed and cannabis, we might not find a
• 28:35
  straightforward narration that says it's Haram.
• 28:39
  Those who do say it's Haram, they come from the narrations
• 28:42
  that discuss alcohol and wine. They say that wine became Haram,
• 28:50
  is forbidden because it's an intoxicant.
• 28:53
  So we know the justification of the ruling because it's it's an
• 28:56
  intoxicant. And and if weed and cannabis is
• 29:01
  also intoxicating, hence it becomes Haram.
• 29:04
  And we know that because alcohol and wine has been forbidden.
• 29:07
  So cannabis and weed has not been mentioned in in narrations.
• 29:12
  So as a prime, as a primary law, some could see it as Haram
• 29:18
  because it's similar to to wine and alcohol.
• 29:20
  Others say, no, we don't know the reason behind the ruling.
• 29:24
  Their wishes don't tell us that wine is forbidden because it's
• 29:28
  it's an intoxicant. It just tells us it's forbidden.
• 29:30
  Yes, we know that it's an intoxicant, but that is one
• 29:34
  thing. Knowing that it's an intoxicant
• 29:35
  is one thing. Knowing the rule, knowing the
• 29:38
  justification behind the ruling is another.
• 29:41
  Maybe because it could destroy economies, maybe because it
• 29:45
  could be could become addictive, there could be numerous reasons.
• 29:49
  And hence maybe the fatwa obsayed Sadaf Rouhani comes
• 29:54
  under that category of we don't exactly know the justification
• 29:58
  behind. And hence the primary ruling is
• 30:01
  is that it's lawful, but as a secondary ruling is that it is
• 30:05
  harmful. It's harmful to the health, it's
• 30:08
  harmful to the brain, it's harmful to society, it's a waste
• 30:12
  of money, it's addictive, It could destroy lives, it could
• 30:16
  destroy families. I mean, imagine driving under
• 30:21
  the influence. And so because it's harmful,
• 30:25
  this becomes then a secondary ruling.
• 30:27
  Because it's harmful. If it wasn't harmful, that'd be
• 30:30
  another case. But because it's harmful, it
• 30:32
  becomes, this is from a perspective, from a, from a
• 30:38
  social perspective, it's something that's very addictive.
• 30:42
  And unfortunately today it's becoming legal in, in a lot of
• 30:46
  countries, the buying and selling, especially for
• 30:49
  medicinal purposes. And it doesn't take much to have
• 30:53
  a medicinal purpose. It's becoming legal in a lot of
• 30:56
  countries. And hence you see the widespread
• 30:58
  usage of, of such a drug. But it's very addictive.
• 31:03
  It's, it's hard to to leave once once you've started and it
• 31:09
  affects your school work, it affects your work, it affects
• 31:12
  your, you know, it affects your life and it's a waste of money
• 31:18
  at a time when youth need to save up money to, to prepare for
• 31:22
  marriage, to pay off, you know, college payments, university
• 31:26
  payments, it's, it can be destructive.
• 31:30
  And that should be the message to stop because it will, it
• 31:35
  could be destructive to your social life, to your health, and
• 31:39
  it's it's should be avoided. So do you mind commenting on
• 31:44
  just with regards to what I was mentioning about tabit yield and
• 31:47
  kind of like what I would call photo shopping, right?
• 31:50
  In the sense that, of course, even The Mirage that I have seen
• 31:53
  that allow this, they, they make it a very nice clause at the end
• 31:56
  to say that don't let your kind of whims and desires guide you
• 32:00
  in the in the like kind of rulings that you choose to take
• 32:03
  from numerous fucker heart. What, how, how would you address
• 32:08
  this in terms of like, how can you be sure that you are not
• 32:11
  following your whims and desires?
• 32:13
  And how can you try and stay away from that?
• 32:15
  If you are exposed to, for example, these concepts like and
• 32:18
  you do you do see a photo of for example, that allows something
• 32:21
  that you feel like you want to do, for example.
• 32:24
  How would you navigate that kind of?
• 32:26
  First of all, we when it comes to talk lead, we have the
• 32:29
  condition of Alami following the most knowledgeable.
• 32:32
  And this is a fatwa that the majority of our scholars have
• 32:35
  agreed upon that you have to follow the most knowledgeable.
• 32:38
  And if we are able to discern the most knowledgeable merger,
• 32:41
  merger, we cannot abandoned his fatwa and go to another ruling.
• 32:46
  Yes, there's something else. There's another possibility of
• 32:48
  having different Maharaja, each one being Alem, being the most
• 32:52
  knowledgeable in different fields.
• 32:54
  And this is something discussed in Al Arota Rothka by
• 32:57
  Sedeliusdi. And Sedelkoi also mentions this
• 32:59
  in his discussions on Istan and Turklid, where for example, one
• 33:03
  jurist is more knowledgeable in Ebadat, another jurist is more
• 33:09
  knowledgeable in Muhammadat. Here you would have to do, you
• 33:13
  would have to divide your technolite into who's most
• 33:16
  eligible. So theoretically there could be
• 33:20
  10 jurists and each one of them is has his expertise in one
• 33:25
  field and is the most knowledgeable in that field. 1
• 33:27
  is the most knowledgeable in hedge, another is most
• 33:30
  knowledgeable in commerce, another is most more
• 33:32
  knowledgeable in in fasting. You could divide up your lead
• 33:37
  and emulation to follow each one and his expertise if he's the IF
• 33:42
  he's not the most knowledgeable and they're the most
• 33:45
  knowledgeable is just one jurist.
• 33:47
  Most scholars would not allow performing to bathe.
• 33:50
  There are some there are some element that say Alami is not a
• 33:54
  condition. You do not have to follow the
• 33:56
  most knowledgeable today. If you need a doctor, you don't
• 34:00
  go searching for the most knowledgeable Dr. You find a
• 34:03
  suitable Dr., a doctor that has done his homework, that's been
• 34:07
  through medical school, that knows what he's talking about or
• 34:09
  she is talking about. And as long as that expert is a
• 34:13
  reliant as someone reliable and trustworthy, you can rely on
• 34:17
  them on their and their fatwa. And hence you can rely on a
• 34:20
  number of experts and you could perform to be a depending on in
• 34:25
  various in various matters. Again, this is not a popular
• 34:29
  fatwa. This is a fatwa of of some that
• 34:32
  allow to be A and do not hold Alamia to be a condition for for
• 34:37
  Technolite. The majority, like I said, they
• 34:40
  see Alamia following the most eligible as a condition in in
• 34:44
  Technolite. OK, how when you speak about
• 34:47
  Alamia Alamia like when when we think about it, when we say, you
• 34:51
  know, the most knowledgeable, if we were to take the example of
• 34:55
  any other science, if I was to say who is the most
• 34:58
  knowledgeable professor in chemical engineering in the
• 35:00
  world, right? Many people would say that's a
• 35:04
  very subjective question. Who is how can you determine who
• 35:08
  is the most knowledgeable, right.
• 35:09
  So and, and of course we have the rulings with regards to, you
• 35:12
  know, going towards a Hebra asking the people that can
• 35:16
  identify the most knowledgeable. But very often we see that for
• 35:20
  example, if we go to a certain group of scholars, they have
• 35:24
  their circle, for example, or the the scholar that they have
• 35:27
  kind of studied with and they may say, for example, he is the
• 35:30
  most knowledgeable. And then you have the rulings
• 35:32
  that say if someone, if you find 2 ahil kebra that kind of go
• 35:35
  against that, then you need to kind of do more research and
• 35:38
  those kinds of things. So how does it work?
• 35:40
  Like how can you actually come to a conclusion on who is the
• 35:44
  ALM if there are ahil kebra in many different circles calling
• 35:48
  15 different malaja to be the ALM?
• 35:52
  So in discerning who's the most knowledgeable infirk, we'd have
• 35:56
  to go to the experts infirk and they are the alpha.
• 36:00
  Those who've who are well versed in the the lectures, the books,
• 36:05
  the theories of contemporary ulama, living living malaja, who
• 36:11
  have the ability of comparing and contrasting between the
• 36:15
  theories of ulama. The problem is when there's
• 36:19
  conflicting reports so one or two from algebra, they say it's
• 36:25
  so and so alim merger is the most eligible.
• 36:28
  And then you have other experts from algebra claiming to have to
• 36:34
  believe that another merger is the most eligible.
• 36:37
  If there's no conflict, you can rely on one individual, one
• 36:40
  expert, and all it takes is one expert or two to perform.
• 36:45
  Tech lead of who they believe is al al Kibra.
• 36:48
  If you are from al al Kibra. If you have the ability to
• 36:50
  distinguish if if you have you know if you're well versed and
• 36:55
  fit asoul and ragile. If you have the ability to
• 36:59
  discern who is most eligible, then so be it.
• 37:02
  If not, you'd have to refer to an expert.
• 37:04
  If there's conflicting reports, what would happen is now there's
• 37:08
  a small circle of, for example, 5 jurists.
• 37:12
  So these two, they say it's scholar A.
• 37:14
  These other two they say it's scholar B.
• 37:16
  These three, they say it's scholar C, but no one is saying
• 37:20
  it's scholar DE and F. So we know that the acronym is
• 37:24
  in this circle of scholar AB and C.
• 37:28
  Here are all amounts, say as long as you know that the
• 37:31
  acronym is amongst these three, these five, these 10, then you
• 37:35
  could choose one of them. You could choose one of them,
• 37:38
  but if two of them have a conflicting fatwa, you would
• 37:42
  have to perform if possible. So for example, one of them says
• 37:47
  gelatin is halal, the other one says it's halal.
• 37:49
  You'd have to perform precaution, meaning you'd have
• 37:51
  to choose the hardest fatwa if possible.
• 37:54
  If it wasn't possible, then you could go with either one of
• 37:57
  them. Amazing, amazing.
• 37:58
  That's a lot of kind of nuance and and complexity in that.
• 38:02
  And I think that if you were to, I mean, obviously in the UKI
• 38:05
  don't think many people think about tackling in that kind of
• 38:08
  depth, right? You just kind of go with
• 38:10
  whatever your mosque follows to make life easy for you on the
• 38:13
  Eid. But yeah, it's very interesting
• 38:16
  to hear that there's that much nuance and complexity in these
• 38:19
  in these rulings. Well, that was a solid question.
• 38:21
  Amazing. I also say it in that thank you.
• 38:23
  I just want to step away slightly from addiction, but
• 38:26
  staying on the subject matter, which is drugs and things people
• 38:30
  say. Honestly, if there's any truth
• 38:32
  in this, people tend to say that I've seen this from certain
• 38:37
  people where they're part, they pray part time, for example.
• 38:42
  Why? Because they have a joint, for
• 38:44
  example. And they say I'm, I guess I'm
• 38:47
  spiritually in PR for 40 days. Allah's not going to accept my
• 38:50
  prayer. He's not going to accept my
• 38:52
  Psalm, not not even accept my duas.
• 38:55
  And they abandoned prayer. Because of what?
• 38:57
  They say salah's not accepted for 40 days if they take drugs
• 39:01
  or something. Is there any truth in this?
• 39:03
  And if so, if the Salah's not accepted, does it mean they
• 39:06
  don't have to pray? See, there's two matters, OK?
• 39:08
  One is the validity of a Salah and two, it's acceptance.
• 39:14
  The acceptance of a Salah that's not in our hands, that's in the
• 39:17
  hands of Allah. Someone could be pure, have
• 39:21
  purity, have have performed Wulu Rusul has done his Salah
• 39:25
  correctly and it's valid, but it's not necessarily accepted.
• 39:29
  Not every Salah that is valid is accepted.
• 39:34
  Yes, every Salah that is accepted is usually valid.
• 39:37
  Usually is valid unless you know someone who's doesn't have
• 39:43
  knowledge, someone simple and even his prayer is broken.
• 39:46
  But Allah whole except the Salah.
• 39:49
  So they're not mutually exclusive.
• 39:53
  But to say that I don't have purity, Well, you can wait.
• 39:59
  You can wait until the intoxicant right is out of your
• 40:04
  system and you pray. I think they're just looking for
• 40:07
  an excuse not to pray. They're just looking for an
• 40:09
  excuse not to pray. Abandoning Salah is a cardinal
• 40:12
  sin to to discern between to differentiate between a Muslim
• 40:17
  and a kafir and Salah. Salah is the line between a
• 40:20
  Muslim and a kafir to leave your Salah for several days with with
• 40:26
  making excuses that I'm not pure.
• 40:28
  This is just completely unacceptable.
• 40:32
  What they have to do is they pray.
• 40:34
  They have to pray, first of all, avoiding intoxicants, praying.
• 40:38
  Whether that Salah is accepted or not, that's not up to them.
• 40:41
  It's up to Allah to decide whether that Salah is accepted.
• 40:44
  They can't be the judge and say well as long as my Salah is not
• 40:47
  accepted, I'm not going to pray. No, you have to pray.
• 40:51
  Pray a valid Salah and leave the rest on Allah.
• 40:54
  So a jail. Yeah.
• 40:57
  They're solid, solid. I obviously it's, it's like you
• 41:00
  said, because there's the verse in the Quran, you know, don't
• 41:02
  approach prayer while you're in a state of intoxication.
• 41:05
  In fact, this verse, this verse has been debated as to what it
• 41:16
  means. And there's a, there's a good
• 41:19
  amount of scholars that say sukara means intoxicated.
• 41:24
  Do not pray while you're intoxicated.
• 41:27
  And their justification, they say that when in Islam alcohol
• 41:31
  was banned, it came into stages. Islam did not ban alcohol from
• 41:35
  day one. First, the Quran ridicules
• 41:40
  alcohol and didn't ban Hassana. So the Quran, it talks about a
• 41:50
  couple of materials or plants where this is a good sustenance.
• 41:54
  But when it mentions grapes used for wine, it doesn't mention it
• 41:57
  as good sustenance. So this was the first step.
• 41:59
  The second step was don't approach Salah when you're
• 42:02
  intoxicated. That's and then finally in the
• 42:06
  first stage and the Malhembro well well made so well ensembled
• 42:11
  Islam would avoid that was the 3rd and final stage.
• 42:17
  And the justification is that because drinking alcohol and
• 42:21
  wine was so, so widespread in the Arabic culture during the
• 42:26
  days of Jahiliya that they would not, they simply would not have
• 42:29
  converted to Islam. If Rasulullah had told them from
• 42:32
  day one, don't drink, none of them would have converted.
• 42:36
  Plus, Islam was a revolution. Islam was meant to change these
• 42:42
  people. And any change has to come in
• 42:45
  stages. It can't come all at once.
• 42:47
  It has to come in in stages. There's another explanation to
• 42:50
  that verse of which is, and we have narrations from a debate
• 42:57
  that say don't approach Salah when you're sleepy.
• 43:00
  Sukara. Yeah, it's it's metaphoric to
• 43:04
  say don't pray while you're in a deep state of sleepiness,
• 43:09
  sleepiness. Rather, make sure that you're
• 43:12
  awake, you're aware of what you say so that you understand what
• 43:16
  you're what you're saying. And it's not referring to
• 43:19
  intoxicants because the Quran mentions, for example, on the
• 43:23
  Day of Judgement with Tara NASA Sukara or Mahom Misuka, you see
• 43:27
  them intoxicated, but they're not intoxicated.
• 43:29
  So the Quran does sometimes use the word sukara in places where
• 43:33
  there's no alcohol involved. Interesting, very interesting.
• 43:37
  Yeah, yeah, Handela, amazing points, say just.
• 43:41
  I think we can end the topics on the addictions.
• 43:44
  But as a final point on addiction, if someone is
• 43:47
  addicted to any of these things, let's say music, drugs,
• 43:50
  drinking, God forbid, even now we see the world of pornography.
• 43:54
  There's a lot of addictions that are affecting the Muslim
• 43:55
  community. How do you overcome this?
• 43:58
  How can we stay away from this or how can we train and
• 44:01
  discipline ourselves? I think not just saying charlo
• 44:06
  on there can quit this but no what steps should one take as a
• 44:09
  Muslim as a Shia to stay far away from?
• 44:11
  I think especially with regards to adult content, because I
• 44:13
  think this is a problem that is actually very widespread.
• 44:17
  Like even growing up in school and things, you'd hear a lot of
• 44:21
  conversations about these kinds of things, especially with
• 44:25
  regards to masturbation, huge problem in our communities.
• 44:27
  It's something that a lot of people don't address, of course,
• 44:31
  but it's, it's a problem like there's, there's very, very few
• 44:35
  people that have been able to stay away from this subject
• 44:38
  altogether. Well, like just on that point,
• 44:40
  you know, there's schools around the UK that are saying that
• 44:43
  that's act of self pleasure, for example, is beneficial to you.
• 44:46
  Honestly, there's a bro that's not new.
• 44:49
  Even when I was growing up, I remember I was in Year 5.
• 44:52
  Yeah, I don't know how. Old.
• 44:54
  You are 10 years old. Ten years old and I was told,
• 44:57
  and I remember them showing us like, you know, graphics and
• 44:59
  things like that during the time where they teach you about these
• 45:02
  things. And they told, they told us, if
• 45:04
  you hear that somebody did this, don't bully them.
• 45:07
  Don't say anything bad to them. It's OK.
• 45:09
  There's no problem with it. There's no problem with
• 45:11
  masturbation. It's something very normal.
• 45:12
  And that was when I was growing up.
• 45:13
  That was, I mean, not not too long ago.
• 45:16
  But you know, you get the point. And it was, I remember it was
• 45:18
  that very weekend that I went to Madrasa at Hamdallah and they
• 45:23
  had a worksheet and they were speaking about this and they
• 45:25
  underlined it. Masturbation is Haram,
• 45:28
  underlined, stay away from it. And they mentioned many
• 45:31
  narrations saying that, you know, our Shia are not from
• 45:33
  those that do their so on and so forth.
• 45:35
  And I remember that was ingrained in my mind at
• 45:37
  Hamdallah. But you know, that was a thing
• 45:39
  even back then that they were normalizing it.
• 45:40
  They normalize it. You know that that's how it is
• 45:42
  to them. Absolutely.
• 45:43
  Can I just? Add that when you.
• 45:45
  Guys, move on to this discussion that not only is like.
• 45:49
  That side of. It but also the normalization on
• 45:52
  the Internet of like the social media is created for this sort
• 45:55
  of content now and even on Twitter it's.
• 45:59
  Like yeah, it. Comes up more than the content
• 46:01
  that you actually want. 100 so you're constantly.
• 46:04
  Constantly, yeah. You're bombarded.
• 46:06
  Yeah, yeah, yeah. It was even a.
• 46:08
  Year ago, yeah, it's true. Yeah.
• 46:10
  Every tweet now you go under and actually say that maybe this is
• 46:13
  reason not to come back to Twitter, but inshallah we do see
• 46:16
  you back. Inshallah we do want to see you
• 46:17
  on Twitter. But every kind of funny tweet
• 46:20
  that you'll see under it, there's something, something
• 46:22
  very inappropriate always like now it's become a thing on
• 46:26
  Twitter. So it's become very normalized
• 46:27
  on social media as well. Right.
• 46:30
  First of all, we, we believe that Allah Azzawajal has given
• 46:35
  human beings a strong will and a strong sense of determination.
• 46:42
  Someone is determined and has the will to stop from an
• 46:47
  addiction. They can't.
• 46:49
  At the end of the day, we have free will.
• 46:53
  Las Matala has not forced us in doing what we do.
• 46:57
  A human being has the will to topple a government, to topple a
• 47:03
  regime. You know, not just, you know,
• 47:07
  stop from from an addiction. Yes, addictions can be difficult
• 47:13
  to stop from It's the way the brain works.
• 47:15
  I'm not an expert. This this takes us into
• 47:17
  psychology. Obviously there's triggers even
• 47:21
  for example, smoking those who want to stop smoking.
• 47:25
  Sometimes it's it's a trigger that gets them to come back.
• 47:29
  I've seen some that that stop, but because of a trigger, it
• 47:32
  could be a sign a billboard that triggers them.
• 47:35
  So with any sort of addiction, it could be a picture, it could
• 47:38
  be a post, it could be a video on social media.
• 47:41
  And what you're saying is very real and it's very dangerous.
• 47:44
  Those are triggers. So even if some youth want to
• 47:49
  stop, but they're being triggered.
• 47:51
  But at the end of the day, we believe that we have a strong
• 47:54
  will. We have self determination.
• 47:58
  Listen, with the issue of pornography and masturbation, I
• 48:03
  don't care if they say it's healthy.
• 48:05
  I I've heard from a Muslim Shi Dr. physician, but he says it's
• 48:09
  good for you, It's health. I don't know.
• 48:12
  It could have detrimental, detrimental social effects.
• 48:18
  It could affect your marital life.
• 48:21
  What a lot of you know your youth have to understand is that
• 48:24
  if it becomes an addiction, it will be hard to stop even once
• 48:28
  you're married, now that you have a spouse and you're meant
• 48:31
  to to have, you know, sexual gratification through your
• 48:35
  spouse. This is what Allas Matala has
• 48:37
  created and it's something very natural.
• 48:40
  But if it becomes addictive and you let that addiction take over
• 48:45
  you even when you're married, some would prefer self
• 48:49
  gratification over. Intimacy with the.
• 48:53
  Intimacy with your spouse. It could destroy your your
• 48:57
  marital life. It could develop problems
• 49:00
  between spouses, between a husband and wife, regardless who
• 49:04
  who who is dealing with with addiction and it will take a
• 49:07
  toll. It will take a toll on your
• 49:09
  life. You could take a toll on your
• 49:11
  marital life and hence it's best to stop as soon as possible.
• 49:16
  The the faster the merrier because the the longer this
• 49:21
  addiction prolongs. It could have it could take a
• 49:24
  toll on on your marital life and it's very much possible.
• 49:28
  It's very much possible. Why would the narrations forbid
• 49:32
  such an act and such a behavior? Because it is.
• 49:35
  It is possible for a human being to stop from any sort of
• 49:39
  addiction, whether it's this addiction or any or any sort of
• 49:42
  addiction. Coming back to fatale on this
• 49:44
  issue, there was quite a controversial fatale with
• 49:47
  regards to masturbation on the female side within our
• 49:52
  scholarship that I've seen many people speak about.
• 49:56
  And the fatwa was saying that the masturbation that spoken
• 50:00
  about in generation specifically refers to men and that the women
• 50:04
  are not kind of, you know, indicated in these narrations or
• 50:07
  in these reports. Therefore, it's all little
• 50:09
  Abaha, right? Therefore it's OK correct now
• 50:13
  or, or it's OK as long as you do not reach the point of climax or
• 50:17
  something, something along these lines, right.
• 50:19
  So this first one was very, very kind of widespread.
• 50:21
  Many people saw it, many people. How would you kind of it's
• 50:27
  again, we're coming back to the same topic, right?
• 50:29
  Because there's a there, there always will be these a fatwa
• 50:32
  that is kind of different to the meshour is different to the
• 50:35
  Maharoof. But then many people will will
• 50:37
  use it and they'll take it. So this fatwa did stir
• 50:42
  controversy, but there were a few rebuttals to it and in fact
• 50:47
  I have an article that I wrote in Arabic addressing this this
• 50:52
  fatwa. So the narrations that forbid
• 50:55
  masturbating, they address men, women are not mentioned in in
• 51:00
  those narrations. It addresses men and it forbids
• 51:05
  men from performing such a behaviour.
• 51:07
  But we have a a very clear verse on the Holy Quran which is very
• 51:11
  clear and it applies to both men and women.
• 51:14
  And the verse says we LED in a homely for Ujhim half alone in
• 51:18
  describing believers, those who those who guard their private
• 51:23
  parts. And the verse is not just
• 51:24
  talking about men, it's speaking about men and women, Allah,
• 51:31
  Allah, except they guard their private parts, except with their
• 51:36
  spouses. And this verse, according to
• 51:40
  most Allama, it's speaking to both men and women and
• 51:44
  protecting private parts is from all sorts of sexual
• 51:49
  gratification, whether it's with someone, with someone or by
• 51:56
  oneself, whether it's with someone from, from the opposite
• 52:00
  gender or from, from the same gender.
• 52:03
  So this this verse is very broad, very general, and it's
• 52:06
  enough to to say that it forbids both, both genders from from
• 52:14
  this sort of behavior. So to say, just on the point of
• 52:19
  what we've referenced pornography quite a few times
• 52:21
  here. We live in a day and age where
• 52:25
  how society is hyper sexualized state even like in school
• 52:29
  settings, workplaces, educational buildings,
• 52:37
  governmental ads, billboards on trains and buses or shopping
• 52:42
  centers. Like every part of society is
• 52:44
  hypersexualized. I've even seen a trend say even
• 52:48
  it's affecting the Muslim community where they use Muslim
• 52:52
  sisters to sell products in a seductive way so that it
• 52:56
  converts to sales and more people place orders and increase
• 52:59
  their revenue. And it's affecting us in many,
• 53:01
  many ways. And teenagers, unfortunately,
• 53:04
  they have to live through that and it's challenging for them.
• 53:07
  And it's, it's something that I, I think they do battle.
• 53:10
  They know that this is Haram. Or then sometimes they're,
• 53:13
  they're told like, if you want to chase your desire, there is
• 53:15
  an alternative. And I think this can lead us
• 53:17
  towards, if we can spend a few moments discussing temporary
• 53:21
  marriage, say it now where there's those who encourage
• 53:24
  temporary marriage to stay away from harm.
• 53:27
  And there are those who say don't even enter the world of
• 53:29
  temporary marriage because it's a form of audible law,
• 53:32
  prostitution. Everyone has their own opinion
• 53:35
  on this matter. A few weeks ago, actually a few
• 53:37
  months ago, Afon say that we sort of tried to discuss the
• 53:41
  abuse of a temporary marriage. So I I don't want to take it in
• 53:45
  that role. I don't want to say what people
• 53:47
  do is wrong or what people do is right.
• 53:49
  But I think, as I spoke of it earlier with brother Muhammad a
• 53:53
  few hours ago, when it comes to temporary marriage, there are
• 53:56
  certain effective questions that we want to know.
• 53:59
  One is I think we can begin here.
• 54:02
  We all, the majority of us, have an understanding.
• 54:04
  For example, if a female wants to, let's say, take on temporary
• 54:09
  marriage, she needs to seek the permission of her father.
• 54:12
  There are some jurists of our say, yeah, that that's not the
• 54:18
  case. You don't need to seek
• 54:19
  permission if you meet a certain criteria.
• 54:21
  It's a confusing. Well, for many, it's definitely
• 54:23
  questions. I think we see a lot being asked
• 54:25
  not to the right people. So they're asking people who
• 54:27
  don't know the answers because they're too shy to ask the
• 54:29
  scholars. I think it's an opportunity that
• 54:32
  we can address some of these today.
• 54:34
  So. So in our school of thought,
• 54:39
  temper marriage in itself, the concept is, is is allowed.
• 54:45
  We believe that it was, it's it's been mentioned in the in
• 54:49
  the Holy Quran and and sort of tennis up and it was practiced
• 54:54
  at the time of Rasul Allah. It was practiced by the Sahaba,
• 54:57
  but it was a certain individual who banned and that was Amorable
• 55:02
  Khatab the the second Khalifa. He put a ban on the practice of
• 55:07
  temporary marriage. But in our school of thought, it
• 55:10
  is allowed under certain conditions.
• 55:16
  On the female side, there's a debate whether does she need,
• 55:21
  does she require her father's permission or she does not.
• 55:24
  The vast majority of our llama require the permission of the
• 55:28
  father. Otherwise this temporary
• 55:30
  marriage would not be allowed and it would not be valid.
• 55:34
  Would not be valid. Also, this is also debate.
• 55:37
  Is it just not? Is it invalid or are you just
• 55:41
  performing halam? But the marriage is valid in
• 55:44
  itself. So we have some other like for
• 55:46
  example a Shahid Athani Al Ahmadi who who stated the
• 55:51
  marriage itself is valid but you're performing something
• 55:53
  halam while others like say it's a sign for example, he'd say no,
• 55:58
  the marriage in itself is invalid.
• 56:00
  There is other scholars that say if a woman is independent, she's
• 56:06
  old and not old old enough, she's mature, she's wise, she's
• 56:13
  independent. Independent meaning she works,
• 56:18
  she makes her money financially, financially independent, she
• 56:21
  buys, she sells, she can travel without permission.
• 56:25
  She's independent. She doesn't need anyone's
• 56:26
  permission in all other affairs or all other matters.
• 56:30
  Well, in this case, she wouldn't need her father's permission,
• 56:35
  except if she were to perform such a marriage intercourse
• 56:42
  would not be allowed. And this was the fatwa of the
• 56:45
  too late jurists say Sadiq Rouhani and I said Muhammad said
• 56:49
  Hakim, if she's a virgin, but she's independent, she buys, she
• 56:56
  sells, she's she's financially independent.
• 56:59
  Rasheeda Alkala it is permissible, but with the with
• 57:05
  the accept with the condition of intercourse not being allowed.
• 57:09
  OK. Oh, no, I'm, I'm, I'm interested
• 57:11
  to hear that. I, I know that Hassane Muhammad
• 57:12
  said that. Hakim did say that.
• 57:14
  I was under the impression that said that Rouhani didn't have
• 57:17
  it. No, he did as well said OK, so
• 57:19
  Sada Karohani, this was his fatwa as well.
• 57:21
  But as said she signed it. For example, he doesn't allow
• 57:24
  if, if she's a virgin, no matter how old she is, she could be up
• 57:28
  to 30 years old of age or more than 30, even if she's
• 57:32
  independent financially. But as long as she's a virgin,
• 57:35
  she has to have the permission of her father.
• 57:38
  At the end of the day, this is a marriage.
• 57:42
  It's a marriage. It should not be compared to to
• 57:46
  any sort of Haram behavior and act.
• 57:48
  This is, it's a commitment. It's a act.
• 57:51
  It's a contract between the man and the woman.
• 57:54
  It's based on commitment. It's based on mutual respect and
• 57:59
  acceptance of this behavior. So it's, it is a marriage to
• 58:03
  compare it to prostitution, to compare it to, to Haram dating.
• 58:07
  This is this is simply not right.
• 58:10
  This this is a marriage. And if there was a child
• 58:13
  conceived, that child would be a legitimate child, except it's
• 58:17
  timed. It's a timed marriage.
• 58:20
  It has a certain it has a certain time and it is legal.
• 58:25
  It's a way of avoiding Haram and it's it's an outlet.
• 58:31
  If youth have that need and and many of them do, why perform
• 58:37
  Haram when there's a religious basis for it?
• 58:40
  Again, by following the conditions by following the
• 58:44
  rules and conditions based on the the different monologic.
• 58:47
  So if any people, you know, they, they tend to focus on the
• 58:50
  negatives of temporary marriage. Well, I think there are some
• 58:56
  positives and I think maybe we can touch on a few.
• 58:59
  One is for example, when it comes to getting to know a
• 59:01
  potential spouse, normally, like especially in our communities,
• 59:06
  this is something that's practiced so that you can get to
• 59:09
  know them better and make a decision comfortably yourself.
• 59:13
  So we do see in times where, for example, every marriage is not
• 59:16
  just used for, let's say someone chasing their desires, they can
• 59:20
  be used for other things. Like everything is else, it has
• 59:22
  its pros and cons. I would say one of the cons is
• 59:26
  that and pushes away or delays permanent marriage when some
• 59:32
  youth, whether be a male or female, when, when they practice
• 59:37
  temporary marriage, they don't feel the need of settling down
• 59:41
  because their, their intimate needs are being met.
• 59:44
  And sometimes they get used to such sort of such sort of
• 59:49
  marriage and it becomes very convenient.
• 59:51
  And so permanent marriage gets pushed back to the 30s, maybe
• 59:57
  late mid 30s, maybe even more. While that's not, it's not
• 1:00:02
  something Haram, it's not something forbidden.
• 1:00:04
  But at the end of the day, every person wants to start a family.
• 1:00:08
  You need a a lifelong partner. Club focuses on.
• 1:00:11
  Family accent and and you want to raise kids.
• 1:00:14
  So this could be one of the cons.
• 1:00:16
  So I would what I would suggest is that if if you can hold off
• 1:00:22
  and if you can get married permanently, why go for
• 1:00:25
  something temporary? Get married permanently, start a
• 1:00:30
  family, find a spouse where you can live, live with forever.
• 1:00:34
  If that is not an option for you, this is not an option.
• 1:00:37
  You have financial burdens or because of your studies, because
• 1:00:41
  you know you can't get married now and you know that you will
• 1:00:45
  fall into Haram, then this is an option and in fact it becomes
• 1:00:48
  mandatory. Now.
• 1:00:49
  It becomes mandatory because permanent marriage is not an
• 1:00:53
  option. Falling into Haram is not an
• 1:00:56
  option as well. This becomes your only option,
• 1:00:59
  so it varies from case to case. So it becomes the way.
• 1:01:02
  Why'd you have one? Because to save you from power.
• 1:01:04
  Correct. Interesting.
• 1:01:06
  Also, I just wanted to add, there's, there's also narrations
• 1:01:10
  that many people share with regards to the specific topic of
• 1:01:14
  temporary marriage. And I just wanted, if possible,
• 1:01:17
  if you could share some light or some context on these narrations
• 1:01:20
  because some people may come across that these narrations and
• 1:01:23
  see a temporary marriage as something very recommended, for
• 1:01:27
  example. So for example, there are some
• 1:01:28
  narrations, I believe even in was side where it mentions that
• 1:01:33
  the Imam puts a lot of emphasis on reviving the Sunnah of Motas
• 1:01:38
  to some extent, even some narrations where he says I don't
• 1:01:41
  like for any of my Shia to die without reviving the Sunnah,
• 1:01:44
  right. Is there a specific context in
• 1:01:46
  which these narrations were said and a context that I need to be
• 1:01:50
  kind of kept in mind when we're we're looking at these
• 1:01:53
  narrations and how, how would you kind of put that into the
• 1:01:58
  mind of a layman individual or reading these narrations?
• 1:02:01
  We have lots of nourishes on temporary marriage and some of
• 1:02:05
  them encourage, some of them discourage.
• 1:02:08
  And again, this goes back to what we said in the beginning,
• 1:02:10
  that this is the job of a jurist to deal with these narrations.
• 1:02:13
  Otherwise, if if it's left for for the lay people to pick and
• 1:02:18
  choose, sure, there's a narration that encourages.
• 1:02:22
  There's another narration that discourages.
• 1:02:24
  I think temper marriage can fall under the spectrum of the five
• 1:02:28
  different laws of being wajib at times, Haram at times, mustahab
• 1:02:34
  at times, makru at times and neutral.
• 1:02:38
  So for example, if it becomes the only outlet where if you do
• 1:02:43
  not practice it, you will fall into Haram.
• 1:02:45
  Somebody might would say it becomes if it becomes a reason
• 1:02:53
  to doubt our school of thought, or it makes our school of
• 1:02:57
  thought demeaning, or it brings disrespect to the to the school
• 1:03:01
  of thought of a debate. Some would say it becomes Haram
• 1:03:04
  because because it brings a backlash to faith.
• 1:03:08
  In some cases it could be almost a HAP if it is done with the
• 1:03:12
  intention of reviving that tradition and disobeying.
• 1:03:18
  Yeah, yeah. Challenging the individual who
• 1:03:22
  banned with that sort of intention that that person
• 1:03:24
  banned. But I, I challenge that person
• 1:03:27
  because he destroyed one of the sunnahs of Rasutullah, one of
• 1:03:30
  the traditions of Rasutullah and I, and I want to revive that
• 1:03:34
  tradition. Here it becomes Mustafa, if it
• 1:03:37
  affects your marital life, the person's married and it affects
• 1:03:40
  his marital life. Here it could become a crew.
• 1:03:43
  We have narrations where Imam Asadiq would tell his companions
• 1:03:47
  that as long as you're in Al Haramain met Ken Medina and you
• 1:03:51
  come to my house, I forbid you from practicing or or temporary
• 1:03:55
  marriage. I forbid you here.
• 1:03:57
  He made a Haram while in some cases he would push his
• 1:04:00
  companions to perform. It depends on the context.
• 1:04:04
  You see. It's it's it's not No2 cases are
• 1:04:08
  the same. It depends on the context.
• 1:04:10
  Does it bring any harm? Does it have any advantage?
• 1:04:13
  Are you wondering running away from Haram or are you?
• 1:04:16
  It could actually put you into hell or it could destroy your
• 1:04:20
  family. It could destroy your wife.
• 1:04:21
  It could it could take a toll on all of these cases have to be
• 1:04:25
  taken into consideration and our Alma have done a good job in
• 1:04:28
  explaining these different scenarios to so to come and say
• 1:04:32
  temper marriage is a mustahab. Well, it can be a mustahab.
• 1:04:35
  Yes, you're right, but it could also become accrue as well
• 1:04:39
  depending on the case circumstances.
• 1:04:41
  Amazing. Michelle, I've got a final
• 1:04:44
  question from me, probably the final one for me on this episode
• 1:04:47
  as well. Just coming up to that point, of
• 1:04:49
  the five different scenarios you gave, they have the challenges.
• 1:04:54
  The point where you mentioned, you know, if you indulge in
• 1:05:00
  temporary marriage, it can affect your permanent marriage.
• 1:05:04
  Yes. What do how should women feel?
• 1:05:08
  In a way I, I just want to say because we have many challenges
• 1:05:13
  here in the UK where we have, you know, I found out the
• 1:05:17
  community is blessed with many marriages, many amazing
• 1:05:20
  marriages, successful marriages, long lasting marriages.
• 1:05:23
  But then we see men indulge and temporary marriage.
• 1:05:28
  I wouldn't say neglecting their spouse, but just to them, they
• 1:05:31
  say, oh, I'm allowed. So who cares what you think?
• 1:05:34
  Is this a right mentality to have?
• 1:05:37
  First of all, an Islam polygamy is allowed or polygamy is
• 1:05:44
  allowed. The same question should be
• 1:05:46
  posed regarding Mary, a second wife or a third wife.
• 1:05:49
  This is something that Islam has allowed and we don't shy away
• 1:05:52
  from this. It's something that it's
• 1:05:53
  mentioned in the Holy Quran. It's something that is allowed
• 1:05:57
  and at the same time, temporary marriage for a married man has
• 1:06:00
  been allowed. At the same time, we have
• 1:06:04
  narrations that say if you have a wife, try not to go towards
• 1:06:10
  this outlet unless it's necessary.
• 1:06:12
  Unless you see yourself falling into sin, for example, you're
• 1:06:15
  travelling or you have a circumstance at home where your
• 1:06:21
  meet your intimate needs are not being met, then this should be
• 1:06:25
  the exception to the rule. It should not be the rule
• 1:06:28
  itself. It should be the exception.
• 1:06:29
  Is it allowed? It's allowed, but try not to
• 1:06:33
  choose this option. And there's some narrations that
• 1:06:37
  say especially if you see that your woman, your wife might
• 1:06:41
  reach the stage of cough disbelief that you know, Islam
• 1:06:47
  is catering to your needs, to men's needs and not our needs.
• 1:06:51
  Of course, my advice to the dear sisters is that you have to have
• 1:06:56
  strong faith. At the end of the day, this,
• 1:06:58
  this was made permissible by Allah Azzawajal and we can't
• 1:07:03
  question the laws that are made by Allah, of course.
• 1:07:05
  And Allah knows best. Allah knows men.
• 1:07:09
  Allah knows women, He knows the structure of men.
• 1:07:12
  The structure. Men and women are very
• 1:07:14
  different. Men and women are very
• 1:07:16
  different. Allah has given women a lot of
• 1:07:19
  patience. You know, the needs of women are
• 1:07:23
  not less than men. We have narrations that a
• 1:07:25
  woman's sexual desire is a lot more than a man's sexual desire.
• 1:07:31
  In fact, 9. Tenths, yeah. 9/10 a man has
• 1:07:35
  110th of the desire that a woman has, but a woman has 9/10 of
• 1:07:41
  patience and a man has 110th of patience.
• 1:07:47
  So Allah has given her sexual desire, but he's given her a lot
• 1:07:51
  of patience. Where as men this is how Allah
• 1:07:55
  has made them and and to that they can't be too.
• 1:07:59
  It's it's a need. It's a need just like to eat and
• 1:08:03
  drink. Some women don't understand this
• 1:08:06
  because they come from a female perspective.
• 1:08:08
  She says, if I can wait, if I have the patience to wait, why
• 1:08:11
  can't he? It's a bit different.
• 1:08:14
  And so Islam has put that option on the table, but only when
• 1:08:18
  necessary. Only when necessary.
• 1:08:21
  It's like owning a gun at home. Does that mean you're going to
• 1:08:24
  use it every day? No, you put it for emergency
• 1:08:27
  cases only. For emergency cases, you put it
• 1:08:30
  in that secret cupboard. It's for, it's for those cases
• 1:08:33
  where you feel you will fall into the trap of shaitaan and
• 1:08:38
  you will commit sin. Islam says no, don't commit a
• 1:08:40
  sin. There's a a legal outlet.
• 1:08:43
  But should that become an addiction?
• 1:08:45
  Should that be the rule and you neglect your wife?
• 1:08:48
  No, no, no. Islam has kept a very strong
• 1:08:50
  balance. Do not neglect your wife.
• 1:08:52
  Do not neglect her intimate needs.
• 1:08:55
  She also has needs and if God forbid, she's neglected as the
• 1:08:59
  Mahala, God forbid she'll go in a different direction.
• 1:09:02
  So I've heard so just just on that point, that for example if
• 1:09:05
  her needs are not being met, she can have a right for divorce.
• 1:09:09
  Am I correct in this or no? Partially yes, if a wife's
• 1:09:14
  intimate needs are not meant. Four months, right?
• 1:09:20
  4-4 months. 4 as in FOR, not FOUR.
• 1:09:25
  Oh, OK. See, that's another debate as to
• 1:09:27
  what is a woman's right to intimacy.
• 1:09:30
  Most Maharaja, most Alema say it's once in four months, while
• 1:09:35
  today there is several Alema, several Maharaja today that have
• 1:09:39
  contested this rule. It's based on one narration, the
• 1:09:43
  four month law of intimacy. That's based on one narration
• 1:09:48
  and it's being it's taken out of context.
• 1:09:51
  I've seen the narration. It has a Sahih has not, if I'm
• 1:09:55
  not mistaken. So where he asks Imam Allah that
• 1:09:59
  if a man does not meet the needs of his wife for four months, not
• 1:10:05
  because he wants to hurt her, because the there's a tragedy,
• 1:10:10
  underline the word tragedy. Maybe his mother died, his
• 1:10:13
  father died, he got in an accident, he lost his job.
• 1:10:17
  Psychologically he can't, mentally he can.
• 1:10:21
  The Imam says he's OK as long as it's less than four months.
• 1:10:24
  Some alimah they they said OK. Well we discover from this
• 1:10:28
  narration that a woman's right to intimacy is four months.
• 1:10:31
  While there is other alibah, they say no.
• 1:10:33
  The Quran is very clear. A man and a woman have very
• 1:10:40
  similar rights and duties. So just the same way that a man
• 1:10:45
  expects intimacy upon need, so does the wife.
• 1:10:50
  Quran is saying they have their, their rights and duties are
• 1:10:53
  equal. And even if we don't look at
• 1:10:56
  this verse, there is there are other verses live with them
• 1:11:00
  according to what is customary. What is customary is not for
• 1:11:03
  months. What is customary is upon need.
• 1:11:07
  It's upon need. At the end of the day, we don't
• 1:11:09
  discuss this because it's it's very sensitive.
• 1:11:11
  But a woman has needs, maybe sometimes more than the man,
• 1:11:15
  maybe sometimes more than the man, but they don't say it and
• 1:11:17
  this is not discussed. So for a man to neglect his wife
• 1:11:22
  and go and meet his own needs, satisfy his own needs, maybe he
• 1:11:29
  might not be committing a sin in satisfying his needs, but he's
• 1:11:33
  definitely committing a sin and not satisfying the needs of his
• 1:11:37
  of his wife. So there's a full balance.
• 1:11:39
  You see, in Islam there's a full balance, and all of this has to
• 1:11:42
  be taken into consideration. I have one more question and one
• 1:11:45
  more kind of dynamic to explore very quickly.
• 1:11:48
  I've seen a first of all from say the Sistani.
• 1:11:50
  He mentions that if you have a permanent wife that is Muslim
• 1:11:54
  and you want to do temporary marriage with a Kitabi woman,
• 1:11:58
  you need the permission of the Muslim wife.
• 1:12:00
  What what kind of dynamic is that?
• 1:12:02
  Is that with regards to her having a higher status due to
• 1:12:06
  her religion? And if somebody wanted to do
• 1:12:08
  temporary marriage with a Muslim woman, does that mean you don't
• 1:12:11
  need permission? Like how?
• 1:12:13
  How does how does that dynamic work specifically?
• 1:12:15
  First of all, Sid Sisani, he differentiates between temporary
• 1:12:21
  and permanent marriage with a non-muslim.
• 1:12:24
  He allows temporary marriage, doesn't allow but doesn't allow
• 1:12:27
  permanent. And As for a person who's
• 1:12:29
  already married to a Muslim, he requires a his wife's, his
• 1:12:35
  Muslim wife's permission to perform temporary marriage,
• 1:12:38
  which is not going to be given obviously.
• 1:12:41
  And and As for permanent marriage with a non-muslim, even
• 1:12:46
  with her permission, he doesn't allow it.
• 1:12:48
  Even if she were to permit him say society doesn't allow it.
• 1:12:52
  Other scholars like Shekhar Fayal say Muhammad said Hakim,
• 1:12:56
  they allow both temporary and permanent to a non-muslim
• 1:13:02
  without the wife's permission. Here there are narrations.
• 1:13:06
  There are narrations that discuss this.
• 1:13:08
  And if I remember correctly, there's a problem with the
• 1:13:12
  Senate of the narration where I say Sisani accepts it and the
• 1:13:16
  others don't accept it. I know there's a debate.
• 1:13:19
  It's been a while since I've reviewed this, this topic and
• 1:13:22
  I've, I've, I've, I've even written on it in my book.
• 1:13:26
  It's a 3 volume book on the, the legal rulings pertaining to
• 1:13:31
  women in Islam. And this was one of the topics.
• 1:13:35
  So for example, homicide Hakimi does not require the first
• 1:13:38
  wife's, the Muslim wife's permission, but said Sistani
• 1:13:41
  does. Yes, OK.
• 1:13:43
  Interesting, thank you very much.
• 1:13:44
  Saying that, it's been a very insightful discussion.
• 1:13:48
  Learnt a lot, benefited a lot. I'm sure that the viewers have
• 1:13:51
  benefited. Also say that Ali I think has a
• 1:13:54
  message from our dear brother Ahmed.
• 1:13:57
  I do Brother Ahmed, who's not here, I sent a message.
• 1:13:59
  He said if we can play it on the podcast, here we go.
• 1:14:06
  Salaam Ali Khan will put the label account to everyone.
• 1:14:09
  Hope you're well. I'm missing you a lot.
• 1:14:11
  Wish I could be there. Unfortunately I'm not.
• 1:14:14
  I'm recovering from a small medical procedure and I've
• 1:14:17
  handled that. Things are are going well for
• 1:14:19
  those who have messages. So thank you so much.
• 1:14:21
  Thank you to to say that Ali and Muhammad Ali for filling in and
• 1:14:24
  doing an amazing job. I'm sure can't wait to hear the
• 1:14:26
  episode. And of course, I also wanted to
• 1:14:29
  thank Said Hussain for taking the time to be with us, to
• 1:14:33
  impart his wisdom, his knowledge with us.
• 1:14:36
  We've benefited greatly from his majalis in London and I'm sure
• 1:14:40
  everyone at home will will enjoy this episode as well inshallah.
• 1:14:44
  It really means a lot to us all. So thank you for being here with
• 1:14:46
  us, said now well-being with the guys I should say, not with me.
• 1:14:50
  Inshallah will get to meet soon. I think this is the last episode
• 1:14:54
  for the season and then we will be back early 2025.
• 1:14:59
  I will inshallah be at the event.
• 1:15:01
  So I hope to see everyone there in London on the 11th of
• 1:15:03
  January. But if not, then inshallah we
• 1:15:06
  will be back with some more episodes in the next few weeks I
• 1:15:11
  hope. Take care everyone.
• 1:15:14
  So that's nice of him. Yeah.
• 1:15:16
  Thank you, Ahmed. Wish we wish him a full recovery
• 1:15:19
  in sha Allah. Sha Allah and sha Allah saying
• 1:15:21
  that I would like to thank you for giving us your time.
• 1:15:25
  I, I felt it was a truly profound, insightful discussion
• 1:15:29
  and I and I'm sure those listening and watching at home
• 1:15:34
  have benefited from something. And please, if you know a friend
• 1:15:37
  or you know a family member or someone who is once answered to
• 1:15:41
  some of the questions and the points that we discussed today,
• 1:15:43
  share this episode with them and Shala so that they can benefit
• 1:15:46
  from it. Shala.
• 1:15:47
  Shala, Yeah, bro, you've you've covered it all.
• 1:15:50
  Sense of that video? It was a pleasure and honor.
• 1:15:52
  Thank you so much for hosting me on your show.
• 1:15:54
  I wish you all the best and I wish to see the aftermath of the
• 1:15:59
  podcast grow bigger, bigger and bigger.
• 1:16:02
  And Shala, you've had a great influence and you have a wide
• 1:16:06
  viewership and I wish you all the best in Shala.
• 1:16:09
  So I'm saying thank you with your daughters and Charlotte, we
• 1:16:11
  can take off another to the next level.
• 1:16:14
  I just want to thank everyone who's been part of this journey
• 1:16:17
  over the last few months for Season 3 and for all of those
• 1:16:20
  who have supported us from Season 1 and Season 2.
• 1:16:23
  Don't miss us. Pray for us if you support our
• 1:16:25
  work. If you want to see us grow,
• 1:16:27
  become a partner. Subscribe to our channel,
• 1:16:29
  subscribe to our newsletter and don't forget inshallah to book
• 1:16:33
  your tickets for our upcoming event.
• 1:16:35
  We'd love to see you there. I person love to see you there.
• 1:16:37
  On behalf of the entire team, we would love to see you there
• 1:16:39
  inshallah. If you're in London on Saturday
• 1:16:42
  the 11th of January, get your tickets on aftermath.com/book
• 1:16:47
  and use code AM FAMILY to get 20% off.
• 1:16:51
  I think that's it now for the next few weeks in an amazing
• 1:16:53
  season. Thank you for saying that.
• 1:16:55
  I appreciate Mustafa and everyone after Muhammad.