Latest / After Maghrib 🌙 / Who decides the correct Marja'a ft. Sayed Hussain Al-Hakeem

Transcript

Who decides the correct Marja'a ft. Sayed Hussain Al-Hakeem · After Maghrib 🌙

• 0:00
  This is Bilal Ahmad Rahim Salam Alikum to like to brothers and
• 0:04
  sisters, welcome back to After Maghrib.
• 0:06
  We are now approaching the end of Shaharam Milan and it's with
• 0:10
  a heavy heart that we bid farewell to this blessed month.
• 0:14
  A month of spirituality, a month of proximity towards Alas
• 0:17
  Pantala, the month of the Quran and the athlete debate and a
• 0:20
  month where we as a community have been tested.
• 0:23
  We've had to deal with a lot both in our circles locally and
• 0:27
  also on a global level. The Motminin have gone through a
• 0:30
  lot and it goes without saying that this, this year, this
• 0:33
  Shahramadhan will not be forgotten.
• 0:35
  And I think for a lot of us, we have had to come through
• 0:37
  challenges. We've had to increase our level
• 0:40
  of the akin Iman, our belief in the unseen in terms of our last
• 0:43
  month to Allah, in terms of the labour.
• 0:45
  And that is why over the last two weeks we've spoken
• 0:48
  extensively about Imam and Hajji Sharif.
• 0:52
  And naturally, when you're talking about the Imam, the next
• 0:56
  conversation is, well, what happens during the absence of
• 0:59
  the Imam. And that will lead us on to
• 1:00
  today's discussion where we are talking about Zakhlid, we're
• 1:03
  talking about about the Manjariya, we're talking about
• 1:06
  Ish Jihad and many other factors.
• 1:08
  Because at this time of year, everyone is asking, who do you
• 1:12
  follow? We are recording two days before
• 1:14
  Eid al Fitr. And at this point in time,
• 1:16
  everyone's asking about when is Eid.
• 1:19
  But this is a conversation which will be timeless, inshallah.
• 1:21
  You can listen to this at any point during the year.
• 1:23
  But before we begin, either fit on Mubarak to you all brothers,
• 1:27
  sisters at home and say Ali Salaam Alaikum and Eid Mubarak
• 1:30
  to you. Alaikum Salaam to you and the
• 1:43
  family. I believe you say it.
• 1:44
  How are you? All the viewers and listeners
• 1:46
  all around the world and Hamdallah well yourself.
• 1:48
  Hamdallah, Hamdallah. It's a surreal experience.
• 1:52
  I think for us, every year this is our 4th Aiden Fitr together,
• 1:55
  Hamdallah. But it never gets easier.
• 1:58
  If anything, it gets harder because there's one less Shahram
• 2:02
  Avan that ABBA has granted us the opportunity to to kind of
• 2:06
  enjoy in our lifetimes. How would you say that month has
• 2:10
  been for you? The month has been, I think on a
• 2:15
  personal level, I think it's been amazing.
• 2:17
  It's been, it's been, I think there's been a lot of reflection
• 2:21
  on my end that's taken place, especially in terms of my Marfa,
• 2:25
  my relationship, the Imam of our time.
• 2:30
  So from that aspect, I'll say it's been different.
• 2:33
  But overall, I think it's been an easy Ramadan for me.
• 2:36
  I think it's been 1 spent with the young children at home as
• 2:39
  well. So it's different from that,
• 2:41
  from that lens, yeah. No, I can relate to that.
• 2:44
  I can definitely. I think all of us have gotten
• 2:45
  closer to mum. So I have a Ziman and I hope
• 2:50
  that was one of our goals this this Shahar Al Malan and I hope
• 2:52
  you guys at home have enjoyed the podcasts this month.
• 2:55
  We've had to deal with some challenges as well.
• 2:58
  Some of our anticipated discussions didn't happen.
• 3:02
  But Hamdullah, it's still such an honour to have shared this
• 3:07
  month with you guys. If you've enjoyed it, please
• 3:09
  support After Mokalb. You can do that by visiting our
• 3:11
  website aftermokalb.com, supporting it, becoming a
• 3:14
  partner, buying merchandise, volunteering, whatever it is,
• 3:18
  sponsoring your business, whatever it is that you would
• 3:21
  like to do with us. We are open to discussion
• 3:24
  inshallah. Now to kick on with a podcast.
• 3:28
  I think it's important to say that we I kind of set some some
• 3:32
  pretext. OK, so 11 years ago I was, I did
• 3:37
  my first year to add up and I had the honour to travel with
• 3:42
  the Mainstay Foundation and the Niger Retreat Programme for
• 3:45
  their first kind of inaugural year.
• 3:47
  And I was one of the younger brothers in the cohort.
• 3:51
  It was mostly American brothers, a few from the UK, and I think I
• 3:55
  was the second youngest in the group.
• 3:57
  The only brother who was younger than me and I was probably late
• 4:01
  teens at that time, was this bright budding young scholar in
• 4:06
  the making who from my memory was consistently reading
• 4:11
  Sastofsky and Immanuel Kant and all of you know the high level
• 4:15
  philosophical figures. He was about to start university
• 4:19
  at UCL and now Mashallahi is in his sixth year of studies in
• 4:24
  Najafal. Ashraf said.
• 4:26
  Hussein Hakim Salaam Alaikum Habibi said.
• 4:30
  Welcome back to London, Habibi Ed Mubarak to you.
• 4:33
  Ed Mubarak to you and to Said Ali, and it's a real honour to
• 4:37
  be here and to finally see you again.
• 4:39
  Have you been a long time coming?
• 4:42
  It's been a long time coming. I'll never forget how much I
• 4:44
  learned from you when we were in our teenage years.
• 4:48
  And it was, I feel like Alhamdulillah planted a seed of
• 4:53
  brotherhood in my hearts and the kind in our hearts, I think, and
• 4:57
  the the affinity we have for each other and also I think for
• 5:01
  for all of the brothers on that trip.
• 5:03
  It feels like a lifetime ago, though it's a long time.
• 5:05
  You know what? But just to clarify to the
• 5:08
  brothers who are watching, I think from what I know of you,
• 5:12
  sometimes you like to big things up.
• 5:16
  I don't know if you guys would agree at home, but no bro, you,
• 5:19
  Mashallah said. You are, you know, you've always
• 5:21
  been incredible and I think everyone knew that from a young
• 5:24
  age. Today said we want to talk about
• 5:29
  a really big topic, but of course before we get into it,
• 5:31
  how was your shot on the one being?
• 5:32
  Al Hamdallah Shah Ramadan was great, got to spend the first
• 5:36
  week with family because usually when in Najaf I'm away from
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  family. Yeah.
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  Then the rest at Hamdallah. I was blessed to be with Cardiff
• 5:46
  community this year. Hamda is a great community, had
• 5:50
  a great layer of Qatar, great sessions and yeah, just came
• 5:56
  back to London and happy to see you now.
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  Likewise, likewise, how do you say 100?
• 6:01
  That's what I'm saying. Thank you for being here.
• 6:02
  Thank you. Yeah.
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  Where do we begin? I would say can I just say
• 6:12
  something first, actually, before we begin?
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  You mentioned, you know, people asking who's your mother, things
• 6:17
  like this in the intro. It's very funny because just 30
• 6:21
  days ago, I don't know if you remember, I messaged you on
• 6:23
  WhatsApp. I was like, Oh yeah, I was in
• 6:24
  Kingsbury and I messed up Shabab there.
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  And just just just in that meeting and the conversation
• 6:30
  about, you know, what is aid Moon Wars and things like this
• 6:34
  came up. So this is very interesting to
• 6:35
  where the conversation may lead today.
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  But before we get into all of this, I think let's start here
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  and even maybe just kicking off that conversation I had a few
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  days ago with the Shabab, was that why do I need a merchant?
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  Yeah. And what is the purpose of the
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  merchant? Because for example, a brother
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  said to me in that gathering, and he said it very briefly.
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  I don't know if he really meant it, but I was worried by it.
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  He said, you know, over the last few years I've been self
• 7:05
  learning. I've been opening up books.
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  I've been going through a hadith.
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  I've been trying to, you know, understand that FC of the Quran
• 7:13
  myself and things like this and goes, I realise I don't need a
• 7:16
  merchant. What's the purpose of my
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  merchant? And I said, why have you reached
• 7:20
  that conclusion? He said, because I realised
• 7:23
  there's about, let's say 20 Maraja who are prominent in this
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  day and age. They may have similar rulings
• 7:29
  here and there, but they define everything.
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  He said if they're 20, why can't I be 21?
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  I don't know how serious he was, Byron by told them.
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  I was like, look, when it comes to our Maraja, there's something
• 7:41
  that we understand. We're limited in terms of how
• 7:45
  much we can derive Islamic law, the years that we can spend when
• 7:49
  it comes to analysing the Quran, the Hadith.
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  We don't have that level of expertise.
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  So it's a dangerous place to be to see yourself to say, OK, I
• 8:00
  may know better than an expert or a learned Ireland, but I
• 8:03
  think and things like that, but what is the purpose of a merger?
• 8:06
  For those who say I don't need a merger, how do we start here?
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  I think. So I think it's a very valid
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  question and generally speaking, anyone has the capability to be
• 8:18
  a merger or must OK the whole idea behind having a merger and
• 8:24
  having to follow a merger in the 1st place.
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  I think if we just take one step back and as believers of Allah,
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  Spana to Allah and believers in the message of Rasulullah, Salah
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  Ali Ali, we would certainly believe that Allah, Spana to
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  Allah would to have certain obligations towards us.
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  And as people who claim to be Abadallah, the slaves of Allah,
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  a slave of Allah would want to obey Allah in every sense, in
• 8:54
  every action, even in the movement of my hands, even when
• 8:58
  I woke, even when I sleep, I want all of that to be in
• 9:01
  obedience to Allah. But then the question would be,
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  if I want to be Abdifallah, a true slave who are, who truly
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  obeys his Lord, his master, I first need to know what does my
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  master want from every action that I want to take and consider
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  it to be in obedience to Allah. How do I know that Allah wants
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  this specific action from me? This is the first question.
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  So then I will come to the realization that surely in every
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  action Allah either wanted from me or he does not want me to do
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  it or for his purpose we would say he's indifferent about it.
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  Which essentially translates to our what we commonly known as
• 9:50
  Wajib, Haram and moba. Yes there is the macro and the
• 9:55
  mustahab but we'll keep it that way.
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  So every action will fall under those 3 categories.
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  Either Allah wants me to do it for sure so that if I want to be
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  obedient to Him, I need to do it, or Allah wants me to stay
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  away from it completely, then that will be the Haram aspect.
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  Or Allah is as I said for each purpose.
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  Let's say he's indifferent about it, then that is mobile.
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  That is up to me. I want to do it or I don't want
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  to do it. He's giving me the freedom.
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  So now, Sir. No, no, it's false for the Sir.
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  Now if I want to know if Allah wants me to do this action or
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  not know this action, I need to go to the right source.
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  I can't just find a random person on the street and he
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  tells me I found I saw in a dream that Allah said you have
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  to walk on the street today. That would not be a proof upon
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  me to say that this is what Allah wants.
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  From there needs to be the right sources, the right ways and the
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  source. The main source for me to be
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  able to know what Allah wants from me is the message that he
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  sent to me. And this message translates to
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  Quran and Hadith generations. So now I go to the Quran, I go
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  to the narrations, try to derive and understand what do Allah
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  want from. So this any individual can do.
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  It is not only for Malaja or Mushtaqi, but realistically
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  speaking because of the complexity of the religious text
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  because of many of the narrations, for example, being
• 11:33
  said in the time of Takaya. So certain narrations maybe are
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  cropped out, certain narrations are in certain contexts that may
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  be not clear. So we require just like in any
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  other field, experts who spend their life in Quran and
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  narrations and all of that in methods of deriving in order to
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  derive the key rulings and and Shala.
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  If we have enough time today, I will present some examples just
• 12:01
  to show the complexity of this process.
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  Not to not to say this much is right or that much is right or
• 12:07
  this opinion is right or this is wrong.
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  It is just to show us some complexity.
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  Why is this process complicated? So practically speaking, as a
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  community, we can't all of us become Malaja at the end.
• 12:21
  We want the doctor, we want the lawyer, we want the engineer, we
• 12:24
  want the the presenter, the media, all of those are fields
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  that require in life. So the other route before taklit
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  almost it is Etihad. So the 20 scholars that you
• 12:41
  friend mentioned yes is the for me to guarantee that I'm
• 12:46
  performing the action that Allah want from me.
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  I take the most precautions of opinions and between all of the
• 12:55
  that are out there. So for example, if a major says
• 12:59
  this is mobile, another major says this is hara, I consider it
• 13:02
  hara. If a major says say this liquor
• 13:06
  once in Sala, another major says say this liquor three times in
• 13:09
  Sala, I need to do it three times.
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  This way I can guarantee that I'm doing what Allah wants from
• 13:16
  me without informing technically.
• 13:19
  But this, it also has its challenges.
• 13:22
  Yeah, one of the challenges is actually the matter of eight.
• 13:25
  Yes. Because on 8 day it is Haram too
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  fast, the day before 8 it is wajib too fast.
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  So when Haram and wajib are in conflict, I am in an issue.
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  No, I can't perform it yet anymore.
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  Either I derive my opinion, which is a complicated matter,
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  or I to form TACALID which is referred to some Tacalid is
• 13:48
  essentially referring to the experts, just how I refer to the
• 13:51
  experts in any other field and this is essentially why we
• 13:54
  require TACALID. I think it's interesting because
• 13:58
  when we talk about this discussion of Tacalid, I think
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  firstly we we recognise that the world we live in today is quite
• 14:05
  sensationalist. So we are living in a time and a
• 14:08
  place 1400 years on, thousands of miles away from the the Holy
• 14:13
  Prophet and the Mahaswami and Allahu Salaam.
• 14:16
  Now, ultimately we understand that Allah has created us for
• 14:20
  the sole reason of worshipping him and through following the
• 14:24
  mechanisms and the teachings of the Quran and the other debate
• 14:28
  Allahu Salaam. How do we get from a point of
• 14:31
  where we are now and kind of deriving our actions today back
• 14:36
  to the original recommendations. Allah says in the Holy Quran,
• 14:39
  follow the messenger, right. So we and and you know, follow
• 14:42
  his teachings as well. So finding finding out what to
• 14:46
  do today where the origin is so far away in a place so far, so a
• 14:50
  time, so long ago. There's a long period of history
• 14:54
  in between. And if correct me if I'm wrong,
• 14:56
  because I'm the non Arab in the room, but the word Zuck lead the
• 15:00
  root word of it is Pellada, if I'm not mistaken, a ladder
• 15:04
  meaning like a a necklace. And if you think of it kind of
• 15:09
  metaphorically or symbolically speaking, you're putting the
• 15:12
  necklace or you're putting the responsibility of someone else's
• 15:15
  neck, right. So ultimately what it is is
• 15:18
  we'll talk about this from a rational, academic, non
• 15:20
  emotional level, because I know it's a contentious matter.
• 15:23
  Ultimately, it's I'm putting my responsibility of my, as you
• 15:26
  said, my wager Barton, my actions and my precautionary
• 15:30
  approach to to Islam on someone else as a burden for them to
• 15:35
  bear responsibility as to how I live my life today.
• 15:38
  They will have to be answerable for that on one day.
• 15:42
  I want to understand a couple of things, Inshallah.
• 15:45
  Today my personal goal is duckled intellectual laziness.
• 15:50
  Or is it kind of humility from us as mukhalidin, as people who
• 15:54
  follow the maraja? Am I being lazy intellectually
• 15:58
  or am I trying to exhibit humility in my approach?
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  Let's take the the positive and let's assume there's humility.
• 16:04
  So you've understood that I'm not an expert in the same way.
• 16:07
  We hear this example a lot. In the same way you'd consult a
• 16:09
  medical professional who studied for decades.
• 16:11
  When you exhibit symptoms and you know that you don't know
• 16:14
  what it is you exhibit. You speak to someone who's
• 16:16
  studied this right there are experts in the field.
• 16:19
  We would do the same with Quran and Hadith.
• 16:21
  So when it comes to kind of this concept of doing Takhalid in its
• 16:26
  origin, is Takhalid considered something which is encouraged?
• 16:30
  Can we see Takhalid for example, at the times of the holy imams
• 16:33
  or not? Or perhaps is it even condemned
• 16:37
  in the Quran or in the a hadith? Because we see in the Quran
• 16:40
  Allah tells us do not follow the religion of your forefathers.
• 16:42
  We have in other verses where Allah where the people talk to
• 16:47
  the the ambiya and they say that this is merely what our fathers
• 16:50
  have taught us. But at the same time we see in
• 16:53
  verses, for example, sorry to toba, Allah talks about not
• 16:57
  everyone is a soldier or a warrior.
• 17:00
  He says that there are those who are scholars and he says what
• 17:03
  tofakahuddin that people who have fukaha and like an
• 17:07
  expertise in the field should be the scholars of the community.
• 17:11
  So I want to understand what is it because it seems
• 17:14
  contradictory. Is it a case where we should
• 17:16
  refer to people of knowledge, or is it actually something
• 17:18
  condemned? So there are many questions.
• 17:25
  There are many points within your question.
• 17:27
  Yeah. I will begin with the first
• 17:31
  question that you raised, which is, is it intellectual laziness
• 17:34
  or is it humidity? I think it is.
• 17:39
  It's not a matter of whether it's intellectual laziness or
• 17:42
  humidity. It's more of a practical
• 17:43
  solution. Yeah, because just how I just
• 17:48
  like how I do not have enough time to read and research more
• 17:54
  into the medical questions. If I have a certain illness, I
• 17:59
  personally do not know much about medicine or about the
• 18:03
  symptoms or about how does the symptoms react to this specific
• 18:06
  medicine. It's not my field.
• 18:08
  I don't know much about it. I refer to the one who is more
• 18:12
  knowledgeable. I refer to somebody who knows
• 18:15
  about it. So here it is a similar
• 18:19
  situation. Does that mean I cannot
• 18:21
  question, I cannot ask questions, I cannot see.
• 18:23
  Where did they derive this ruling from?
• 18:25
  No, you can. All of our Maharaja have
• 18:28
  discussed those rulings with their students and many of the
• 18:34
  apart, many of the things that they have already researched
• 18:37
  have been translated into books. And one can go and refer to the
• 18:41
  books and see how did the merger derive this specific ruling,
• 18:44
  right? Yes, I may disagree with the
• 18:47
  methodology, but eventually he, he knows best when it comes to
• 18:54
  how did he reach to this conclusion.
• 18:57
  Maybe there is a certain aspect into this methodology that I'm
• 18:59
  not aware of because he's the expert.
• 19:02
  Yes, if I enter this route and decide to become an expert,
• 19:06
  there are it's a step by step process just like it is in any
• 19:09
  other field. So I can take a step by step and
• 19:13
  develop a certain methodology that may agree with the current
• 19:17
  merger methodology or may have certain differences here and
• 19:21
  there. But typically this doesn't
• 19:26
  necessarily mean that I do not ask any questions like you can
• 19:30
  ask and all the manager are happy to discuss their opinions
• 19:33
  with you. So you mean not blind?
• 19:35
  You have. Yeah, as in you can, you can
• 19:39
  check how did he derive this ruling and ask about it.
• 19:42
  Yes, you will eventually follow it.
• 19:44
  He says if you're following me, I can't tell you to to not do it
• 19:48
  or do it depending on the ruling.
• 19:50
  But any manager is happy to explain how did he reach to this
• 19:53
  conclusion. I don't think this this is an
• 19:56
  issue. Anyone can read the sources and
• 20:00
  but of course read the sources based on the right.
• 20:04
  Steps write the methodology, not just randomly open a narration
• 20:08
  and tell me what about this. So for example, because many
• 20:11
  times there is a narration or a Quranic verse on the other side.
• 20:15
  So the same way that you mentioned there are Quranic
• 20:17
  verses that say you don't follow the religion of your
• 20:19
  forefathers. There are Quranic verses that
• 20:22
  says first I do athletic ask those who the people of
• 20:26
  remembrance, for example. So there is, there's always or
• 20:30
  many times it's a case of there's there's verses and
• 20:34
  narrations from this side, verses and narrations from the
• 20:36
  other side. So this goes to the second
• 20:39
  point. If the Quran and narrations are
• 20:41
  referring or or asking us not to follow the religion of our
• 20:46
  forefathers, not to perform taklid, some narrations are
• 20:49
  against the word taklid itself. But equally at the same time we
• 20:54
  have narrations that says facalido.
• 20:57
  So the word taklid is there we have Quranic verses that says
• 21:01
  refer to the people of remembrance or narrations say
• 21:05
  refer to our what hadith in to those who narrate our
• 21:10
  narrations, those who know our narrations.
• 21:13
  So we need in such situations a scholar would try to dismantle
• 21:18
  or see. Are those narrations speaking
• 21:21
  about the same subject or is each subject different?
• 21:24
  Yeah. Because if they are speaking
• 21:26
  about the same subject, then those narrations contradict each
• 21:29
  other. Then I have a different method
• 21:32
  of how to deal with contradictory sources.
• 21:36
  But before it's reaching contradiction, I check is this
• 21:38
  subject the same as this subject On if there are different
• 21:42
  subjects, there no longer is a contradiction.
• 21:45
  So when I look at the sources and the narrations and the
• 21:48
  verses that are against that lead, often they refer to
• 21:54
  chocolate in the belief sense in Akkad.
• 21:58
  OK, so in your core beliefs you have to from the word akkaida.
• 22:03
  Akkaida is from the Arabic called Akkada, which is means
• 22:05
  that it's been tied as a knot within your heart.
• 22:10
  So you have to believe in it. I can't, for example, say that I
• 22:15
  believe that Rasul Allah has the messenger of Allah because my
• 22:18
  mother says so. I have to believe in it because
• 22:21
  this is the core of my belief and the Quran would give me the
• 22:25
  example of those who believed in the religion of their
• 22:29
  forefathers because essentially it is blind following as you.
• 22:33
  This is blind following. So yes, the Quran is against
• 22:36
  this. The narrations are against this.
• 22:38
  But when it comes to matter of religion, when it comes to fuck,
• 22:42
  he matters. Of course, I can't perform that
• 22:45
  lead in that sense. We have narrations that say so
• 22:49
  we have narrations where people would come to the imam and tell
• 22:52
  him I'm far away, who do I refer to?
• 22:54
  And he gives him names so Allah will.
• 22:57
  Maybe we can have time to mention some of those but the
• 23:00
  idea is there. So the subject of those
• 23:02
  narrations is different. So there isn't a contradiction
• 23:05
  When it comes to fuck him matters.
• 23:07
  Imams pushed towards asking individuals when it comes to
• 23:11
  Akkad matters. Yes, they said do not perform
• 23:13
  totally. And even in Akkad matters,
• 23:16
  mainly they refer to the core beliefs, the details of Akkad,
• 23:21
  some form of Takrit, not the same as Fakhita.
• 23:23
  Yeah, of course. Some form of taklit in the sense
• 23:25
  that if I trust this scholar, I can ask him based on your
• 23:30
  research. For example, I can ask him a
• 23:33
  certain question about the detailed akkadi matter based on
• 23:36
  your research. For example, the the the ruh and
• 23:40
  the Quran are rohal. I mean this ruh.
• 23:42
  Does it descend upon only prophets or does it descend upon
• 23:46
  other individuals? Does it descend on non human?
• 23:50
  Non muscle. Non muscle for for example here
• 23:55
  an expert may have have a certain research and he'll tell
• 23:58
  you based on my research he will only descend upon muscle method.
• 24:01
  As an example here you can perform athlete in this sense
• 24:05
  that you accept the opinion of someone who's researched it, not
• 24:09
  in the sense that I follow his all of the rulings that he
• 24:12
  mentions. So that scope and of takalid
• 24:17
  within AKA it is acceptable according to some of our
• 24:21
  scholars, but the core believes is what the Quran and the
• 24:24
  narrations refer to the narrations against takalid.
• 24:27
  So the core believe of Allah's oneness and that there is Allah
• 24:31
  Spanatada Creator who is infinite, who is not bound or
• 24:37
  not limited in any sense. There is a message.
• 24:40
  The message is through Prophet Muhammad.
• 24:43
  He is the messenger of Allah, the 12 Imams and so on.
• 24:47
  This I have to believe in myself, I don't.
• 24:49
  Interesting. I said thanks, thanks for that
• 24:52
  clarification. I think I think it's very
• 24:54
  beautiful. I just want to expand say it a
• 24:56
  bit on the things Yani from what we understand, we do talk a
• 25:01
  little bit of a margin when it comes to you know, Islamic law,
• 25:04
  the halal, the Haram, farouhdin, if we can say so people can
• 25:08
  relate to it. But if I come to a solid Dean,
• 25:11
  matters of Tawfid, Adala, Nabuwa, Imama, Mihad, all of
• 25:14
  these things, just on the point of Imama, for example, we can't
• 25:18
  really follow Dutta Khalid on this.
• 25:20
  We have to believe in it. We have to have that right.
• 25:23
  So if I'm someone who's struggling to believe in Imama,
• 25:27
  why can't I rely on the Maja, for example?
• 25:30
  Why can't I follow what he believes in when it comes to
• 25:32
  Imama? Why does it have to come just
• 25:34
  from me, for example? I don't know if that's a good
• 25:38
  question, but I am very certain there is a lot of people out
• 25:41
  there who find themselves in that position.
• 25:43
  It's a fair question and this question essentially the the
• 25:50
  core aspect. Sometimes we say I, I I
• 25:52
  struggling to, for example, believe in Imam.
• 25:55
  Yeah, but eventually it is the core aspects.
• 25:58
  Is there someone who represents Allah on earth all the time?
• 26:02
  So sometimes this is easier to accept if the the core idea is
• 26:08
  there, this is fine. This is as in this wouldn't.
• 26:11
  For example, I wouldn't say this person is is not she or he
• 26:14
  doesn't believe in she has some or something.
• 26:16
  The core idea. The core ideas usually are
• 26:19
  aren't that complicated. Yes, the details when it comes
• 26:22
  to the details, this is where some complication occurs and not
• 26:27
  every individual is of the same level when it comes to the
• 26:29
  details. This is where some of our Maraja
• 26:33
  would actually allow to athlete, but not in the same focusance in
• 26:37
  the sense that just like any other field, you know some, you
• 26:41
  trust this individual and you know this individual has done
• 26:44
  his research in the right manner.
• 26:46
  He wouldn't make up an opinion out of nowhere.
• 26:49
  You ask him, based on your research, do you believe
• 26:53
  Matheran the Imam have certain knowledge of the unseen?
• 26:59
  If he tells you yes and he will give you 123 verses, you can
• 27:03
  rely upon that, but he's giving you some basic delete.
• 27:09
  This is why often when we ask the scholars about Hakka
• 27:12
  Edematis, usually they give you an answer with a simple Ested
• 27:17
  law, with a simple proof. They'll give you a narration or
• 27:21
  a verse or a certain athlete principle for you to believe in
• 27:24
  it. Even if he says it simply, even
• 27:26
  if there is a more in depth discussion, but he gives you the
• 27:30
  the opinion with a basic proof for you to believe in it.
• 27:37
  But when it comes to no, usually they just give you the ruling
• 27:41
  itself. They tell you this is Haram,
• 27:43
  this is halal. Based on what I based on what
• 27:47
  I've researched, yes you can ask him what is the reason, what is
• 27:50
  behind you can discuss with him. But generally when they answer
• 27:53
  this is they give you a basic proof.
• 27:56
  So you can rely upon it by by relying upon it, I don't
• 28:00
  necessarily say that this gives you 100% certainty because
• 28:03
  you'll always have the question. What about the other side?
• 28:06
  Maybe they have other opinions, maybe relying on other
• 28:09
  narrations, but you can stop here.
• 28:11
  This is the tech lead that I'm referring to.
• 28:14
  If he gives you a basic narration or one or two
• 28:16
  narrations with an opinion, you can stop here.
• 28:18
  You can say, OK, I know he's, he's read everything.
• 28:21
  He's already replied to all of those arguments against this
• 28:25
  opinion. So this opinion is grounded
• 28:28
  within our within our teachings, Carlos.
• 28:32
  I can't believe in it without having to go into all of those
• 28:35
  arguments. I mean, from a, from a logical
• 28:37
  perspective to Cleed in terms of the Shia version of what we do
• 28:41
  and the way we follow, it makes sense because it's a stepping
• 28:45
  stone for you to understand more and gain more Maratha.
• 28:47
  And like, if you just think of it from a, from a, like a
• 28:51
  logical perspective, we're always on a journey to gain more
• 28:54
  knowledge. I always want to expand my
• 28:57
  knowledge on Archaid or Phil or any other science.
• 29:00
  So naturally there's going to be a formative period where I have
• 29:04
  less knowledge and then that formative period, the more in my
• 29:07
  infancy I am, the more I will be reliant and dependent.
• 29:12
  For example, our Lamar who are in the seminaries, they will
• 29:15
  know, for example, this manager has more of a specialisation in
• 29:20
  this field. He's maybe studied for 20 years
• 29:22
  or written 10 books on this matter as opposed to this who's
• 29:26
  maybe studied less. So the more you know, the more
• 29:29
  you'll realise who knows which more because for example, the
• 29:32
  layman today, you know, of course we hear all the time
• 29:35
  during the phase of Baluch, you know, we say to the youth, you
• 29:41
  can follow, you follow the most knowledgeable.
• 29:44
  And then for example, maybe in certain areas you follow someone
• 29:47
  who's more knowledgeable in certain areas like moon sighting
• 29:49
  or whatever. At this time of year, how would
• 29:51
  a 1314 year old know? They wouldn't really, right?
• 29:55
  They'd ask someone of knowledge themselves for recommendations.
• 29:58
  And that's kind of the process we have at a young age, and we
• 30:01
  sort of apply that in a more indirect fashion the older we
• 30:04
  get. But the more you realise the
• 30:07
  community, the dynamics of the Olama, you get that.
• 30:09
  And then you'll be able to determine these things yourself.
• 30:12
  So we should all be on that journey, I think, to understand
• 30:15
  Quran, understand our hadith, and also to be rational in our
• 30:18
  approach to to understand that scholars don't have really
• 30:22
  anything in it for themselves. Of course, on a human level, you
• 30:25
  could argue that anyone seeks to gain fame, authority, power,
• 30:29
  money. So, yeah, like, you know, on a
• 30:31
  human level, people battle desires.
• 30:33
  In terms of the Olama, you believe and we have belief that
• 30:36
  the Olama are doing it for Sabila and for the general
• 30:39
  benefit of the community. So you do have to have one.
• 30:42
  And we believe that the scholars will share their opinions for
• 30:44
  people to take it or leave. It's up to you ultimately, the
• 30:47
  end of the day. I'm curious to know.
• 30:49
  At the time of the AIM, Aleh Musalaam said that we have
• 30:53
  certain traditions. Again, it makes sense.
• 30:57
  The Imams, for example, lived in Medina, but the Shia were in
• 31:01
  Kufa or in Baghdad. Imam Ali Salaam was in Iran, but
• 31:05
  he had Shan Kufa on Baghdad. In those periods of time, you
• 31:11
  couldn't send a text to the office or call up the office of
• 31:16
  Imam al Rabba and ask for an opinion or send an e-mail or go
• 31:20
  on imamalrabba.org. In the same way you can do
• 31:22
  sistani.org or, you know, so they had to travel.
• 31:27
  There are cases from the time of Imam Salik, from the time of
• 31:31
  multiple Imam al Qadam during his years in prison, Imam al
• 31:34
  Rahda Ali, so multiple Imams. And of course, through the talk
• 31:38
  art of Imam al Haji al Jallah al Afar al Sharif, where we see
• 31:42
  examples of perhaps the Imams recommending, as you mentioned
• 31:47
  earlier, companions, whether whether it's Aban or Muhammad
• 31:51
  had been Muslim, where he's speaking to Ibn Ali Atfur or
• 31:55
  where Imam Taja was writing to Issaqab Biniyat Borb, Whatever
• 31:59
  it is, could you kindly share some of these examples and
• 32:02
  perhaps the relevance it has today and if in any way it's
• 32:06
  symbolic of the situations we're in today?
• 32:09
  Yeah, sure. And inshallah, I'll present some
• 32:14
  of those examples to show that the idea where we, when we refer
• 32:19
  to scholars, the idea that because takit is essentially, as
• 32:23
  we said, it's referring to those who are knowledgeable.
• 32:26
  So if someone has had all of the conditions met, we see that in
• 32:31
  the times of the Imam, the Imams push towards them, they would
• 32:34
  recommend them. And this we see very clear in
• 32:39
  the time of Imam Sadaq onwards, even Imam is back, we see that
• 32:44
  they start recommending certain individuals.
• 32:48
  I have a few examples there. I wanted to read some of the
• 32:52
  narrations. For example we have a narration
• 32:55
  by Imam Al Bakt where he would order a bun and he tell him
• 33:04
  ageless famous little Medina sit down in the mosque of Medina,
• 33:09
  weft in US and give Fatahwa to the people.
• 33:13
  Give as an Islamic rulings. What was an Islamic ruling for
• 33:17
  any new Hibbu and you're a for I love to see from amongst my Shia
• 33:24
  people like you. Of course, when the imams
• 33:26
  ordered him to perform fatwa it because Aban has already met all
• 33:31
  of the conditions. Aban is not just a random
• 33:33
  individual from the Shia that he was just loyal and the Imam told
• 33:37
  him go to the Masjid. He was not.
• 33:40
  He was a person who has knowledge was learned from the
• 33:42
  Imam who's met the conditions. He is pious the Imam so that
• 33:47
  this individual has is capable to give fatwa to the people.
• 33:51
  So he asked him and ordered him sit down in the mistreat of the
• 33:54
  Medina and to form of Tafra. I love to see from amongst my
• 33:58
  Shia people like you. Then they said that a ban would
• 34:02
  would give fatwa in the mistreat.
• 34:05
  And of course, when the answer in these matters is not always a
• 34:09
  narration, because we would imagine back then, because he's
• 34:12
  the indirect contact with the Imam.
• 34:16
  So whenever someone would ask him, he would say that Imam Al
• 34:19
  Baker told me this and that sometimes you have to derive
• 34:22
  from the sayings of the Imams. For example, we have a story,
• 34:26
  Muhammad bin Muslim. He's another individual where
• 34:28
  the Imam referred people to him. We have a story where Muhammad
• 34:32
  Muslim said, I used to sleep in one of the evenings I was
• 34:35
  sleeping on the the roof of my house.
• 34:39
  And and Arab countries. This is common.
• 34:42
  Like then there was no AC. So even if the previous
• 34:46
  generation was in my father generation, they used to sleep
• 34:48
  in the roof during cold nights. So they get some breeze.
• 34:52
  So he said I was sleeping in the roof, on the roof.
• 34:54
  Suddenly I hear a knock on the door in the middle of the night.
• 34:58
  Then I would look who is it? It's a lady.
• 35:01
  She said that my daughter was giving birth.
• 35:04
  She was in her labour and she died during labour.
• 35:08
  The kid was still kicking. We see, we sense the movement of
• 35:10
  the kid. What is our Sharia
• 35:13
  responsibility? Mohammed Hussam would give the
• 35:16
  fatwa directly. He would say if she's dead, then
• 35:20
  try to get the kid out and he would give the detailed fatwa.
• 35:25
  But the idea is he gave her a fatwa rather than he gave her a
• 35:29
  narration, right? Of course is fatwa is not from
• 35:32
  his own belief. It is something that he has
• 35:36
  heard the Emma. So this fatwa didn't come out of
• 35:39
  nowhere, but this shows that those individuals that the Imam
• 35:43
  referred to are not individuals who just simply used to quote
• 35:46
  narrations. They used to give fatwa based on
• 35:49
  what the Imams have told them. Another individual that the Imam
• 35:55
  would refer to is Imam Sadaq would refer people to Abu Basir.
• 36:03
  Imam Sadaq was in Medina. Abu Basir, I'm not too sure
• 36:09
  where, which city he was in, but we have a narration where
• 36:12
  somebody would come to Imam Sadiq and he would tell him
• 36:17
  maybe we rubber maktijna and Nas al anushka and maybe we come
• 36:21
  into a situation where we need to ask who do we ask?
• 36:24
  And it seems that this individual was in next to the
• 36:26
  Imam so that he can refer to the Imam.
• 36:29
  The Imam says Alayka bill acidi, so go to the acidi.
• 36:34
  Then the Imam says Yani ABBA basir, so I said he is Abu
• 36:38
  Basir, so one of the companions. Again the Imam's referring to
• 36:41
  Abu Basir. Another narration and we have
• 36:43
  multiple narrations of Imam Al Rabba referring people to Yunus
• 36:48
  Abdel Rahman. He would say somebody.
• 36:51
  Saying Ali's favorite scholar but favorite companion.
• 36:54
  I mean, his name is quite nice. Yeah, Yeah, I like his name.
• 36:58
  You. Said Ali.
• 36:59
  Always talk about Yunus. Yeah, so somebody would come to
• 37:03
  Imam Rabba and ask him and tell him I live in a faraway city and
• 37:09
  how can I reach to you and so on.
• 37:11
  And then he would refer him to Eunice and something interesting
• 37:15
  about Eunice since said I love Eunice.
• 37:17
  I'll give another point about. And this shows that this
• 37:21
  practice of iftar and people referring to the mufti had some
• 37:25
  similarities to what we're what we do today.
• 37:28
  Eunice had books written, 50 books written and one of his
• 37:33
  books, the name of it is called the Yon Malala.
• 37:35
  Yes, yes. So it's a book and narrations
• 37:40
  say that the imams, when they used to read Leon Malala, they
• 37:44
  used to praise this book a lot. Now imagine the Imam opening
• 37:48
  when Hadja Salaheen says this is the best book ever.
• 37:51
  And similarly with Yon Malala was Yonas Abdul Rahman's version
• 37:55
  of Manhadja Salaheen. OK, Yeah.
• 37:58
  In fact, the Imam referred to Yunus Abdrahman not just in
• 38:01
  Fakhimatters, he referred to all matters of religion.
• 38:05
  So this includes al Qaeda and so on, But it shows that they used
• 38:09
  to have this concept of writing down books.
• 38:12
  People refer to those books and it seems, and this is an
• 38:17
  interesting point, it seems that Al Kafi, al Qurani, sorry, in Al
• 38:22
  Kafi and Shekhar Tosi in his books Tahdib and Stepsar, they
• 38:31
  used to actually have a copy of that book.
• 38:35
  Because when we read the introduction of a kafi or
• 38:40
  introduction of a tehdeep, you see the language in which they
• 38:44
  introduce the book. They introduce us in a way that
• 38:47
  they used to have copies of those of those books, physical
• 38:50
  copies. So this also gives us a stronger
• 38:55
  connection to site or point, stronger connection to Tehdeep.
• 39:00
  Imagine, say, somebody like say, the Sistani or one of our
• 39:03
  Maharaja says this narration. I got it directly from Eunice,
• 39:08
  from Eunice's book. Wow.
• 39:11
  This is big. This shows that there is a
• 39:13
  connection direct connection. Probably only like 100 and 150
• 39:18
  years between them. Yes, because KAFI was written in
• 39:21
  labours during labours. Yes, even you look at chef and
• 39:25
  of course and Zimbabwe and all of kind of like the, the, the,
• 39:31
  the narrations about the Imam on the Makam of the Ulamar.
• 39:36
  And you know, look at Sheffield Sadauka's books and of all of
• 39:41
  the, you know, Kamama Kamaluddin or Tamama Net Imam, all of the,
• 39:45
  the main like facets of our hadith corpus today is directly
• 39:51
  praised or the authors are directly praised by the Imams
• 39:54
  themselves or especially Imam Hojo and Imam Askadi.
• 39:57
  It's incredible to see that then, like thousands of years
• 40:00
  later, we have a chain. Where we know that Imam has
• 40:04
  praised the author of this book, which we have in our hands
• 40:06
  today. So it's in that, in that way,
• 40:08
  it's fascinating. Well, it's beautiful.
• 40:10
  It's very as you, you've brought it to life.
• 40:12
  Yeah. And for those people always
• 40:13
  question, you know, there is no like evidence of backing of this
• 40:16
  concept of referring back to someone even like I I I think it
• 40:20
  was earlier today. I was when I was researching
• 40:22
  this topic as well. There was a point during the
• 40:25
  life of Nambassada Kali Salaam, he also referred, he told people
• 40:29
  refer to Zorara. So he knows our I think so it's
• 40:34
  nice. I mean, it brings things to
• 40:35
  life. But then there comes a question
• 40:37
  with all of this, say this, that for example, people would argue,
• 40:40
  OK, these representatives, they were referred to by the al bait
• 40:44
  themselves. Or for example, during the time
• 40:47
  of Imam and Mehdi Ajalata al Farji had representatives that
• 40:50
  we we know of. But then what happens after?
• 40:53
  Who chose this Maraja in this day and age, right?
• 40:56
  How do you know they are the people that we refer to?
• 40:58
  I always hear these arguments. I'm going to ask that question
• 41:01
  to you there. Yes, I will answer your
• 41:02
  question, but I want to mention one more point.
• 41:06
  Please ask to the previous please fine question.
• 41:10
  Of course, every period has its challenges, no?
• 41:13
  So we wouldn't see, for example, Imam Ali or Imam Hassan sending
• 41:18
  an individual and telling him to perform if that or referring
• 41:22
  people to a certain individual. We see this practice during the
• 41:25
  time of Imam Al Baqt because that period was a period where
• 41:30
  of course it was difficulty. Both religious and political
• 41:33
  authority was one. There wasn't a split.
• 41:36
  But after Ashura, things changed.
• 41:39
  So this is one way that we see how Ashura played a role.
• 41:42
  Interesting. That was split.
• 41:44
  We see even the Abbasids often they used to have mufti, not
• 41:48
  that Khalifa himself would give Fatu.
• 41:51
  So this is one of the results of Arshava.
• 41:54
  Then we see that. So when the when the Imam used
• 41:58
  to refer companions to Abu Basir, to Muhammad the Muslim,
• 42:01
  to Zerara UNS all of the great companions, you wouldn't see the
• 42:05
  companion would be like, but was this available in the time of
• 42:08
  Armani? Why you're referring me to them?
• 42:10
  I mean Armani used to answer people.
• 42:12
  Why are you doing different Armani?
• 42:14
  Yeah. So it is essential to understand
• 42:17
  that every period has its challenges.
• 42:21
  Based on that, I will answer this question.
• 42:24
  We are in a period that it has its challenges.
• 42:27
  The challenge here, of course, is that we do not have direct
• 42:30
  contact with the muscle, with the infiriable, with the Imam
• 42:34
  because as you mentioned, in the time of Mahal, Barkat, Sadak and
• 42:38
  so on, it was a case where people used to refer to people
• 42:43
  the Imams themselves told us about.
• 42:46
  But then later on you slowly find narrations in which the
• 42:49
  Imams would give general outlines, general criteria,
• 42:53
  criteria of who you follow. This is where the general, often
• 43:00
  such narrations you will find by and the Imams, the, the Imam
• 43:04
  Askari, Imam Hajjah, because they are aware that this labour
• 43:07
  is coming. Yes, we have one narration by
• 43:09
  Imam Assad. He was giving he gave us a
• 43:12
  general criteria, but often those narrations where it says,
• 43:16
  for example, if there is from amongst your fokaha somebody who
• 43:20
  have serve safeguarded his sword sign, Ali Nefsay Hafele, and so
• 43:25
  on. He's he's protected to
• 43:26
  protective of his religion. He's he answers or he he he
• 43:32
  replies to the order of his master.
• 43:35
  He does not go against the teachings, which is essentially
• 43:38
  Adala the condition. Yes.
• 43:41
  Then the Imam will say for taboo or facalido feta Bureau, I think
• 43:47
  so he's given us criteria. Somebody who essentially what we
• 43:50
  translate today has added Madaram means somebody who does
• 43:53
  not perform Haram and he performs all of the watch about
• 43:57
  all of the obligatory acts. We have narrations that gives us
• 44:01
  the criteria of what are somebody who's got conscious who
• 44:04
  always is fear is Abbas Panatala in his in his actions.
• 44:08
  So I wouldn't if somebody who is very knowledgeable for example,
• 44:13
  but he is a person who I always find sometimes not even Haram
• 44:17
  acts, but he's always in this Gray area.
• 44:21
  Then I have a question mark. Should I follow this person
• 44:24
  taqlid wise? He's not doing Haram, I'm not
• 44:27
  breaking his character. But the imams put extra criteria
• 44:31
  to this person who I follow. Even those areas where they are
• 44:35
  Gray, I would find them away from.
• 44:37
  So I often we don't see Malaja performing acts that are Gray
• 44:40
  area. Like sometimes he's not even a
• 44:42
  Gray area like somebody once asked, somebody once said,
• 44:45
  imagine seeing a merger riding a bicycle.
• 44:48
  That moment nobody would follow this merger anymore.
• 44:53
  Like then usually they have this swara where they try to avoid
• 44:58
  any act that would break this swara.
• 44:59
  Yeah, they keep this personality.
• 45:01
  Mystique. Yes.
• 45:04
  So sometimes not even allow I. Know you mean this was socially
• 45:07
  appropriate and acceptable, Yeah.
• 45:09
  So the imams put certain criterias for us and we have the
• 45:14
  the rasallah from Imam al Hajajala Taraji where he where
• 45:21
  he mentions also the famous narration.
• 45:25
  Sorry I'll get it out. I don't want to misquote it.
• 45:36
  The As for the matters that occur, then refer to them to our
• 45:42
  to those who know our narrations, what hadithina
• 45:46
  translates to those who narrate our narrations.
• 45:48
  But of course, the Mr. is not merely referring to those who
• 45:51
  simply just narrate without knowing what they mean.
• 45:53
  Yeah, people who know our narrations know what do they
• 45:57
  mean. So they have given us criteria
• 46:03
  of who we shall follow which essentially when we book open
• 46:07
  the book of Taqlid nowadays the book of Stehad and Taqlid book
• 46:11
  you read criterias, the merger has to be added, the merger has
• 46:15
  to be this, the merger has to be this.
• 46:17
  Most of those I wouldn't say all because some criterias are
• 46:20
  athletes rational criteria, but most of them are based on what
• 46:25
  Generations has told us to to follow.
• 46:29
  I said, can I ask about, look, one of the most pertinent, I
• 46:32
  think criticisms of the modern day major a system, if we look
• 46:38
  at kind of the Western, at least looking at the Western
• 46:42
  perception of it in 2026, I'd say the majority of people are
• 46:47
  in favour of it. Of course, there are Neo
• 46:50
  Akbadi's and all sorts of different camps who will, for
• 46:52
  example, reject it or its validity altogether.
• 46:55
  But let's put that aside for now.
• 46:56
  We're not talking about that movement.
• 46:58
  Let's look at the mainstream or solely perspective.
• 47:01
  We know that most people are in favour.
• 47:03
  However, they may be in favour of it in terms of systematically
• 47:10
  its usage, its credibility, its validity.
• 47:13
  But in its modern day form, they would say it requires
• 47:16
  modernization or reformation, not necessarily secularization
• 47:20
  in terms of the method of its its focus.
• 47:23
  There, one of the primary arguments is that there is an
• 47:26
  out of touch perception or like thing in the Houser or from Al
• 47:33
  Miraja where either they are unaware of social norms of the
• 47:39
  odd or like what is norms within western society or if they are
• 47:43
  aware things are ever changing. You know, we see this thing.
• 47:47
  I don't know this is completely off topic.
• 47:48
  Let's take AI as an example, right.
• 47:50
  So, you know, there's that video of a few years ago how AI has
• 47:55
  evolved over the last few years, especially in terms of graphics,
• 47:57
  videos and pictures. Do you guys remember 3 or 4
• 48:00
  years ago there was that video of Will Smith eating spaghetti?
• 48:03
  No, do you remember? Say, do you remember?
• 48:05
  I don't. Oh my God, sorry.
• 48:07
  I probably sound like a crazy guy right now.
• 48:09
  There was. If it was lasagna, I'll remember
• 48:12
  spaghetti. I'm not.
• 48:13
  Sure. There was this thing about
• 48:14
  probably 2023 or something. There was a video where that
• 48:17
  went viral. It was about Will Smith and what
• 48:21
  he would look like eating spaghetti, Chad UPT or whatever
• 48:24
  kind of. And it was like this really like
• 48:28
  cryptic and dystopian image. It's obviously like computer
• 48:32
  generated and it's all blocky. Graphics and colours are off and
• 48:36
  the movements are off. And then they showed a year on
• 48:39
  year transition 2023456 what it looks like today.
• 48:44
  And if you were to watch that same prompt generate Wolfsmith
• 48:47
  Impastor, for example, today, it is like unbelievably realistic.
• 48:52
  You wouldn't be able to tell the difference.
• 48:54
  Now this is a microcosmic example because if you were to
• 48:58
  ask the ruling of the Maraja, perhaps, I don't know, back in
• 49:02
  the day saying we receive, you know, this computer generated XY
• 49:05
  and Z. How do we know?
• 49:06
  They may say, look for its authenticity, spot for errors,
• 49:11
  do not fall into traps, yada, yada.
• 49:12
  I don't know. I'm just, you know, my
• 49:14
  expectation. But we now live in a world today
• 49:17
  which is different to 365 days ago and it's ever changing.
• 49:23
  Before we talked about things like digital finance, so Forex
• 49:27
  and kind of exchange rates and the kind of foreign trading,
• 49:31
  blockchain, Bitcoin, yeah, blockchain and crypto and all of
• 49:34
  these kind of foreign things. And there's so many other
• 49:37
  examples. The list goes on and on and on.
• 49:40
  How do I know that the scholars that I'm putting my trust in,
• 49:46
  who has the Amanid like to look after us as a community and me
• 49:48
  individually that they have complete, complete understanding
• 49:54
  the Moldo that they have is the same Moldo I have, right.
• 49:58
  And that they're getting that messaging as as though we see it
• 50:02
  here. And I know a lot of the time we
• 50:04
  hear the representatives, the wakala and the offices around
• 50:08
  the world. Of course, this is a form of
• 50:10
  media that the menagerie may have.
• 50:12
  So they'll they'll be messengers or so on and so forth.
• 50:16
  But is that enough? Is that really sufficient for me
• 50:20
  to know that my manager understands what we went through
• 50:23
  in our college days in school, the issues we had with girls,
• 50:27
  with teachers, with pluralism and like, people have different
• 50:30
  beliefs. Do you see where I'm coming
• 50:31
  from? How do we kind of get some level
• 50:33
  of solace in this issue? So there is two sides or two
• 50:41
  points when it comes to this matter.
• 50:43
  The matter of can the manager really understand my struggles?
• 50:46
  He's been in Najaf or Ancom. He's already been he's already
• 50:51
  grew up in a very conservative environment.
• 50:54
  Even within Najaf. Uncom.
• 50:55
  Maybe they are extra conservative to those who are
• 50:57
  Najafi or those who are comi. Yeah, I live in the UK, this I
• 51:04
  have classmates of the opposite gender.
• 51:06
  I face all sorts of things that may go against my religion every
• 51:13
  now and then. So does he actually understand
• 51:15
  my my struggles? The answer is generally yes they
• 51:22
  do Maharaja. Generally, one of the reasons
• 51:27
  why there you find that their office is always open because
• 51:31
  they always are welcome people and are happy to hear any
• 51:36
  struggle. And this struggle that we
• 51:39
  portray to our scholars will deliver a certain image, will
• 51:43
  deliver what struggle we are going through.
• 51:46
  And the manager would check the narrations, will check the
• 51:49
  sources and try to find a solution that is permissible at
• 51:54
  the same time suitable to the environment that we live in.
• 51:59
  This is why you find that more many of our current manager,
• 52:03
  they would have a specific book directed towards Westerners or
• 52:08
  those who have left the our Middle Eastern countries.
• 52:12
  You'll find said the Sistani, he has a book.
• 52:14
  For example, we have other Malaja who have Fakhan Mokhtar
• 52:18
  Rabin. So the fact of those who have
• 52:20
  left their countries has gone to Western countries.
• 52:25
  Why do they do? Why did they write such books?
• 52:28
  They are books directed at us. How many of us have actually
• 52:31
  decided to read those books and see what did?
• 52:34
  What does our Malaja write about them?
• 52:36
  I'll give you an example. Nowadays in the UK, it is very
• 52:41
  difficult for us to live a life with no loans.
• 52:45
  Yeah, yeah, right. And Arab is very possible.
• 52:48
  Many of our family members in Iraq, back home, we know they
• 52:51
  own houses they own. Cash, savings, jewellery.
• 52:54
  Cash. Savings under the pillow, all of
• 52:56
  those things. Yeah.
• 52:57
  And Mashallah then they they are loan free.
• 53:01
  Maybe they don't have this issue, but for us it's an issue.
• 53:03
  I need student loan when I go to uni I need a loan because I want
• 53:08
  to get mortgage. I need car finders.
• 53:09
  I need car finders, I need all of these things to be able to
• 53:11
  live a decent life. Mortgage to sense of a mortgage,
• 53:14
  all of these things. These challenges are not present
• 53:17
  in our back home. The Maraja has set certain
• 53:24
  solutions within FFA in which they have solved an issue.
• 53:27
  Yes, it's not an ideal solution. Initially you may think what is
• 53:32
  the difference? I'm still taking a loan that has
• 53:34
  Reba into it, that has interest into it, but he has found a
• 53:38
  solution in which you do not disobey Allah, but at the same
• 53:42
  time you can still live this practical life.
• 53:45
  So they've given us a solution of how can we take loan in that
• 53:49
  within Islamically acceptable and an Islamically acceptable
• 53:54
  way. And the way to do so, it is
• 53:57
  there and Fakhar Mukhtarabin, for example, in the book of
• 53:59
  Fakhar that said wrote for the sake of and I read another
• 54:03
  Mushtaq that has a similar book who has also written this
• 54:06
  message, for example, right. For example, when they write the
• 54:10
  math, the the narrations of Amarbel, sorry, the laws and the
• 54:14
  regards Amarbel Maruf Nahamuka, often Amaru Maruf Namuka, If you
• 54:20
  read it in the Fakhar books, it does not mention specific cases.
• 54:24
  It's general to all human beings.
• 54:28
  But in fact, in Mokhtar Rabin, you see the emphasis is on the
• 54:31
  family. Why?
• 54:33
  Because The Mirage are aware. I can't go on the train and see
• 54:36
  a non hijabi and Tetara, by the way, you have to wear hijab.
• 54:38
  I'm doing Amar Bumaru. They are aware I can't do that.
• 54:44
  Yeah, slap in the face. So you see that there is an
• 54:47
  emphasis within that with Amar Bilmarov.
• 54:50
  Go to Amar Marov section within this book.
• 54:52
  You'll find the emphasis on the family.
• 54:55
  They say Amarov Marov is highly is further emphasized when it
• 54:59
  comes to family because they are aware when in this environment
• 55:04
  as parents, we have extra responsibility, responsibility
• 55:08
  in regards to our children. So in many ways they are aware.
• 55:13
  Yes, comes the question of the new matters, AI, Bitcoin, those
• 55:18
  things for any legislator even in modern, even in the
• 55:23
  government, the policy makers within UK and any other country
• 55:27
  generally speaking, policy makers, the first step is they
• 55:32
  need to study the subject and research what does the subject
• 55:36
  mean in the first place for them then to decide on what policy
• 55:43
  suits best for our country. Similarly, FRP would first try
• 55:49
  to study the subject matter before before understanding the
• 55:54
  subject matter. He can't really issue a fatwa.
• 55:57
  That's why, for example, you find say this is Stan, he has no
• 56:00
  fatwa when it comes to bitcoins, neither with it nor against it,
• 56:06
  nothing now, so. I was going to say, in that
• 56:09
  case, what does one do, because this has been as sorry to
• 56:15
  interrupt, but that specifically on that Bitcoin issue, like it's
• 56:18
  been 1415 years since it's become so popularized, you know,
• 56:23
  so in in many of these cases, do we have a hold a placeholder
• 56:27
  ruling where for example, innocent until proven guilty
• 56:30
  kind of thing. Do you know what I mean?
• 56:32
  And also like in terms of contribution to such research,
• 56:36
  bioethics, finance, whatever it might be, to what degree can
• 56:40
  people participate in sharing their understanding and research
• 56:44
  as well? I know for example we can pass
• 56:45
  that represent that that information on to
• 56:47
  representatives, but is that something where the Alam can
• 56:51
  play a role in as well? Yeah.
• 56:53
  So eventually it is this, it is how much as a part of it is we,
• 57:00
  if we have an expert and when it comes to, for example, finance
• 57:03
  and economics and so on, who can portray the idea and, and ask
• 57:08
  the a merger or a somebody who is within the eftat circle of
• 57:12
  that merger. Because often every merger have
• 57:15
  people who truly understand his opinions and can, can give the
• 57:18
  actual opinion. And I know it's not accessible
• 57:21
  to everyone, but sometimes it is worth for us to maybe put a bit
• 57:25
  of effort to be able to communicate.
• 57:28
  So part of it is also us. Let us communicate.
• 57:31
  And maybe that wouldn't give me a fatwa, but would give me based
• 57:34
  on your, what you told me it is hala.
• 57:37
  Based on what you told me, it is hala.
• 57:39
  Sometimes there's a small solution that here and there
• 57:43
  that can solve this whole transaction for you and make it
• 57:46
  hala. And practically, if a merger
• 57:51
  does not have a fatwa on a certain matter, you are allowed
• 57:54
  to to follow the next merger and that matter because he has no
• 57:58
  fatwa. But you refer to that second
• 58:02
  most knowledgeable merger and according to your research and
• 58:07
  try to see what his opinion about this matter is.
• 58:11
  But many times if there is no fatwa, you can go and sit down
• 58:14
  with somebody or either the merger himself.
• 58:17
  But sometimes practically speaking, you will sit down with
• 58:20
  somebody who is within the FTA circle, so the circle of people
• 58:23
  who answer those questions online.
• 58:26
  Every merger has few people who are experts in his own opinion.
• 58:31
  You sit down with him, explain to him the whole transaction and
• 58:36
  based on that they will give you it is halal or halal.
• 58:39
  If and if the merger has the transaction clear, he will issue
• 58:44
  effort. I'll give you an example,
• 58:45
  although it's been, it's an old example, but when we look at
• 58:49
  history, it's considered a contemporary example.
• 58:52
  Insurance, OK. We have no insurance in the
• 58:55
  times of the amount. There's no transaction called
• 58:57
  insurance. We have rent, we have buying and
• 59:00
  selling these things, We have narrations for employing people,
• 59:04
  we have narrations. All of this we have but rent
• 59:08
  insurance we don't. There's no mention of insurance
• 59:11
  in the times of the amount. And there was a discussion
• 59:15
  amongst for car for a bit on if insurance is halal or halal
• 59:20
  because generally one of the things that are not permissible
• 59:23
  or one of the conditions of a transaction to be valid is for
• 59:26
  me to know what I'm getting out of this transaction.
• 59:29
  So some Focaja would say when you pay for insurance, you don't
• 59:32
  really know what you're getting because you don't know if they
• 59:35
  will cover if you will need them or you won't need them.
• 59:37
  For example. I don't want to get too
• 59:39
  detailed, but eventually the Focaja once the picture of
• 59:44
  insurance was fully clear and the discussion of insurance
• 59:47
  developed. Now it is almost unanimous that
• 59:50
  insurance is halal. It's a valid transaction and has
• 59:53
  no, no issue in it. So similarly, when it comes to a
• 59:56
  new matter, part of it is also we have to sit down and talk.
• 1:00:01
  I'm expert in finance. I go talk to the manager, tell
• 1:00:03
  him this forex works this way. Is it halal?
• 1:00:07
  Is it Haram? Because again, forex, some
• 1:00:09
  people say Haram, some people say halal, some people have no
• 1:00:11
  opinion. It's also it's and it's a modern
• 1:00:13
  thing. Everyone is asking about forex.
• 1:00:17
  So part of it is also we communicate.
• 1:00:20
  So one is they care about us to a certain extent.
• 1:00:23
  They know about our situation, yes, and new matters.
• 1:00:28
  It takes time. And if we don't understand,
• 1:00:33
  sometimes they give a certain fatwa against what we like,
• 1:00:37
  we'll be like, oh, they don't understand this.
• 1:00:40
  I'll give you one example. There is no merger that says
• 1:00:44
  video evidence is accepted when it comes to color.
• 1:00:48
  Yeah. In in in judiciary matters
• 1:00:52
  normal dresses video evidence is accepted yes, they bring Shahu.
• 1:00:56
  They bring all of that of initially as modern people that
• 1:01:00
  how come it doesn't accept CCTV? Everyone uses CCTV, yeah, but
• 1:01:04
  nowadays with AI we realize, you know, videos, anything can be
• 1:01:08
  now forged. But the merger annoys the
• 1:01:12
  sources. He looked the sources.
• 1:01:14
  CCTV is not something accepted, alas.
• 1:01:18
  Interesting. Is it ever evolving?
• 1:01:20
  Isn't it? Yes, of course, yeah.
• 1:01:22
  When it comes to modern matters specifically, yeah.
• 1:01:27
  You, you said it very eloquently and it's nice.
• 1:01:28
  And I, I, I find it shocking that people still can come today
• 1:01:31
  and say our Maraja don't understand.
• 1:01:34
  You know what we go through our society.
• 1:01:36
  Do you really find it shocking? I do because why would they say
• 1:01:38
  the only reason? I would say I find it shocking
• 1:01:40
  because if I want to think of a context of why they would even
• 1:01:44
  say something like that as that they're trying to find something
• 1:01:46
  to make their life easier or something, but.
• 1:01:49
  Maybe either, it could be like you're, you're novice, so you
• 1:01:52
  might not know what they do, you might not know how you need them
• 1:01:55
  or how to communicate with them. Like for example, there'll be a
• 1:01:58
  lot of youth, especially youth, right?
• 1:01:59
  It's usually the youth who have these issues.
• 1:02:01
  I, I feel the older you get, you have less, right?
• 1:02:04
  So when you get married, you see all the wealth of topics on
• 1:02:08
  marriage, divorce, Mahad of this, that.
• 1:02:11
  And you see, there's so much there.
• 1:02:12
  But I feel like the younger generation from like the age of
• 1:02:16
  Balul for the next 10 years, There's I I was the same bro.
• 1:02:20
  I had complained upon complaint. I was like, yeah, do they really
• 1:02:23
  know that we're here and we're getting addicted to vaping, for
• 1:02:26
  example? Yeah, that's what people feel
• 1:02:28
  like. Does the Marjah and Najah for
• 1:02:31
  Calm really understand that we have addictions to like music
• 1:02:35
  and this and that? But they do.
• 1:02:37
  I think they generally do. A lot of they do bro.
• 1:02:39
  They have representatives all around the world.
• 1:02:42
  You can now have easy access to them websites you can call, you
• 1:02:45
  can go visit the Marjah flight if you if you don't have you
• 1:02:49
  can't get your answers. Yeah, go book a ticket, fly, go
• 1:02:51
  meet your manager and all more. And then just wherever the
• 1:02:53
  access is there. Even if it's not, even if it's
• 1:02:56
  not like for example, let's think of the representatives in
• 1:02:59
  London, OK, you know, like a lot of a lot of general day-to-day
• 1:03:04
  share would probably not go there.
• 1:03:07
  But what we do have access to is the community scholars.
• 1:03:10
  And one thing we're blessed with in the West is we have an
• 1:03:13
  abundance, thousands of community scholars who have
• 1:03:16
  studied to at minimum, a basic level.
• 1:03:21
  And they live in our society. Yeah.
• 1:03:22
  And most they've studied to an advanced level, Yeah.
• 1:03:25
  And they live in our societies. They can communicate with our
• 1:03:27
  language. They they understand our issues,
• 1:03:29
  they know our families. They're not from like a
• 1:03:32
  theological, ideological level where we are as a group as well
• 1:03:35
  as socially our issues. So I feel like that in many
• 1:03:38
  ways, although they may not be able to give a hokum on a
• 1:03:42
  certain issue, they will be able to guide you to what might be an
• 1:03:47
  area for you to think of or to help you reframe your narrative.
• 1:03:50
  And I think for all of us growing up around Mashallah,
• 1:03:53
  both of your parents were scholars, right?
• 1:03:56
  And both of your parents were Muhammamin and people who
• 1:03:58
  contributed to leading our communities.
• 1:04:00
  But I think for the majority of us who didn't grow up in a
• 1:04:02
  scholarly family, we were able to have at least access to sit
• 1:04:07
  with scholars. You know, like that's one thing
• 1:04:09
  I love about the podcast, you know, like being able to ask a
• 1:04:12
  billion and one questions, but like being able to ask the
• 1:04:15
  questions in in a closed environment or in private spaces
• 1:04:18
  because that's so important. Yeah, last sense, Last sense.
• 1:04:21
  Say they want to bring the conversation towards
• 1:04:24
  moonsighting. Love your permission because you
• 1:04:27
  know, Aid Inshallah is in about a day or two from the release of
• 1:04:30
  this episode and everyone's trying to understand, for
• 1:04:33
  example, lucky why does my March yet So, for example, say ideas
• 1:04:37
  on this day based on this ruling XYZXYZ.
• 1:04:40
  So, for example, we have shared horizons.
• 1:04:44
  We have, for example, viewing the moon with the naked eye or
• 1:04:47
  with the telescope or some people can calculate, IE the
• 1:04:50
  Ramadan for you five years in advance.
• 1:04:52
  Why is it? Why are there differences when
• 1:04:54
  it comes to, for example, determining moon sighting?
• 1:04:57
  It's confusing for all of us. Confusing to you for serious to
• 1:05:04
  be honest. Before answering this or
• 1:05:07
  attempting to explain the the the reason behind the
• 1:05:10
  differences, I think again we need to take a step back.
• 1:05:15
  We will get back to the moon sighting question, but
• 1:05:18
  essentially understand why is there differences of opinions
• 1:05:22
  whether it be in moon sighting or in other things.
• 1:05:27
  Once we get a gist of this, I think it will be easier to
• 1:05:30
  accept those differences because eventually the main question is
• 1:05:36
  if our if the Quran is 1 and the narrations are one we have,
• 1:05:40
  we're all referring to al Kafi, to Tahdib, to Malayala al Fatih,
• 1:05:44
  then why is it the case that we're arriving at different
• 1:05:46
  conclusions? And just to put that aside, 80%
• 1:05:52
  of the Hakam are pretty much the same.
• 1:05:54
  It is that 20% is where where the whole issue is at.
• 1:06:01
  To do so, to really understand why are there differences of
• 1:06:05
  opinions, we need to understand to a certain extent what method,
• 1:06:10
  what methodology do FFA does FFA use in order to to derive FFA
• 1:06:15
  ruling for effective ruling requires you to be an expert in
• 1:06:19
  language so that when you read a certain text you try to gain the
• 1:06:25
  meaning out of it and know that the Imam referred to this idea,
• 1:06:30
  not method and a certain philosophical idea, not a
• 1:06:32
  certain, maybe the word. In modern day we use it in a
• 1:06:37
  different meaning, so we will take another meaning out of it.
• 1:06:41
  So you need to be an expert in language to a certain extent to
• 1:06:44
  be able to extract a correct meaning.
• 1:06:48
  Another tool is your methodology when it comes to hadith.
• 1:06:52
  That certain hadith are baif are weak, the narration is weak.
• 1:06:56
  Certain hadith are set in a time of Tapia.
• 1:06:59
  So even if it is sahih, I know that Imam said it out of Tapia
• 1:07:04
  and if he did so then it is not a proof upon me.
• 1:07:06
  I can't use it as a proof to say that the factory ruling is X
• 1:07:11
  based on a Tapia narration. Just for those who may not know,
• 1:07:16
  a Tapia narration is a narration that Imam says a certain law
• 1:07:23
  that is not the correct law to protect the life of his
• 1:07:26
  followers. Because the time the Imams lived
• 1:07:29
  in was a difficult time. So many factors play a role in
• 1:07:33
  developing A methodology to the to derive a factory ruling.
• 1:07:38
  And because of that, of course, we'll have different
• 1:07:40
  methodologies. I want to give you a few
• 1:07:42
  examples to have a better idea. For example.
• 1:07:45
  When it comes to language. I'll give you a car ID example.
• 1:07:48
  Not even for when it comes to language, we're all familiar
• 1:07:52
  with the verse, the verse that has So what Allah is telling us
• 1:08:00
  that in this Holy Quran there are clear cut verses.
• 1:08:03
  They are the mother of the book. They are the main part of the
• 1:08:06
  book. And there are verses that
• 1:08:08
  Mutishaabi had that could have much more than one meaning.
• 1:08:11
  They are not clear cut. Then the Quran would describe
• 1:08:15
  well Ladina those who have illness in their heart.
• 1:08:23
  They would follow those narrations that mutashah Bihar,
• 1:08:27
  those that can can carry more than one meaning and to cause
• 1:08:32
  fitness and to cause to let's say move their own agenda.
• 1:08:38
  Then the Quran would say so. No one would know the
• 1:08:43
  interpretation of the Quran. Illallah.
• 1:08:51
  Here there is a linguistic discussion from this verse we
• 1:08:57
  share very clear. So no one knows.
• 1:09:02
  That we'll accept Allah and those who are well versed into
• 1:09:08
  well into knowledge, well versed in knowledge.
• 1:09:11
  We would say that we would say what Russia is comes after
• 1:09:17
  Illallah. It's not a new sentence, right?
• 1:09:21
  So we would say that Allah and the Rasikhunafilan have the
• 1:09:24
  knowledge and the Rasikhunafilan.
• 1:09:27
  So we move the other opinion, the other school of.
• 1:09:31
  Thought would say this wow is a new.
• 1:09:32
  Sentence so the verse is saying only Allah knows that we then a
• 1:09:38
  Rasikhunafilan carry on the verse where Rasikhunafilan
• 1:09:41
  yekuduna kullum men and Allah it's either Allah or Robin.
• 1:09:48
  So he's here. It's an opposition between
• 1:09:51
  Abrasi Khonifilan and Aladina Fiopolobi himzeif.
• 1:09:55
  Aladina fiopolobi himzeif are people who would would follow
• 1:10:00
  the verses that are mutashab because they want to do fitting
• 1:10:05
  Alrasi Khonifilan are people who say all of it's from Allah.
• 1:10:10
  So this vow here. Is not out of.
• 1:10:12
  It's a new sentence. It's.
• 1:10:14
  Out of upon Interesting. Sorry, can I just say yes, very.
• 1:10:22
  Quickly two weeks ago, we had a podcast with but the Sadiq
• 1:10:26
  Damani. We talked about the Rascon of
• 1:10:29
  the verse and we talked about the the wow specifically as
• 1:10:33
  well. So I recommend everyone for
• 1:10:35
  further research on this, go back and watch 2 two weeks ago,
• 1:10:38
  because I was Muhammad Ali was here, Sadiq was here, I was
• 1:10:42
  there. I was like this thing.
• 1:10:43
  I was like, yeah, I'm going to enjoy this and watch our lives
• 1:10:46
  come back again. Very, very pertinent example.
• 1:10:49
  So this example it's clear that it has Atta.
• 1:10:53
  EDI the results. If I say Allah is out of upon
• 1:10:59
  Allah, then I can say that I can understand those verses from
• 1:11:03
  Allah. If I say it's a new sentence,
• 1:11:06
  then this verse alone is not enough of an evidence at least.
• 1:11:11
  And to make it more interesting, what opinion do you think?
• 1:11:16
  Allah has Is it the first or the?
• 1:11:18
  2nd 2nd based. On the question, of course you
• 1:11:23
  think the second. But.
• 1:11:25
  Initially as a first impression, you think Ashiri scholar will
• 1:11:28
  take the first reading? Alama has a few Alama.
• 1:11:32
  Has the second. And he?
• 1:11:34
  Says there are other verses. That could tell us that they
• 1:11:37
  know those they know al muta shabe, but not from this verse.
• 1:11:40
  Interesting. On the other hand, we.
• 1:11:44
  Have Azamakshari. A famous Sunni scholar who is
• 1:11:49
  famous in his works of language and opinions of Nahu and you
• 1:11:53
  have to refer to Zamakshari. Zamakshari who Sunni, He refers
• 1:11:58
  to the first meaning. Interesting.
• 1:12:01
  He says the first meaning is stronger linguistically.
• 1:12:06
  The idea is I don't want to say. This opinion is correct that
• 1:12:09
  opinion. Is correct.
• 1:12:11
  The idea is your your methodology.
• 1:12:15
  Or your opinions when it? Comes to Nahu and language and
• 1:12:18
  the stronger language that effects how you read the
• 1:12:24
  scripture and that could eventually result in different
• 1:12:29
  conclusions conclusions the same way that we had different
• 1:12:32
  conclusions in this verse and there are many other I can I can
• 1:12:36
  bring countless examples. It becomes linguistic
• 1:12:38
  differences. But I want to don't want to get
• 1:12:40
  people. It's interesting that we might
• 1:12:42
  refer to people with an it's jihad and Arabic.
• 1:12:44
  Grammar to look at our verse which talks about ishtihad in in
• 1:12:48
  the AKA law in in so it is a discussion that's the soul
• 1:12:52
  whether we. Can.
• 1:12:54
  Rely upon the ishtihad. Of grammarians or no, or
• 1:12:58
  linguistics. Very interesting.
• 1:12:59
  Very interesting. Yeah.
• 1:13:01
  OK, nothing. Interesting.
• 1:13:02
  So on the moon fighting side. So this is one example moon
• 1:13:06
  sighting but. I've given you one example only.
• 1:13:11
  Only in. Language let's come to hadith
• 1:13:14
  opinions and hadith and methodology of hadith.
• 1:13:17
  Have you heard of Muhammad Ibn Nabi Ahmad?
• 1:13:20
  No, he's one of the companions of.
• 1:13:22
  Imam al Qadam and. Other Imams as well, Muhammad
• 1:13:25
  Ibn Nabi Ahmad, one of the great companies, the Imams praised
• 1:13:28
  him, praised his character. He was very close contact with
• 1:13:31
  the Imam at that time. Of course it was difficult.
• 1:13:35
  One of the things that was forbidden is to write down the
• 1:13:37
  narrations of albeit the moment you find they've the they find
• 1:13:42
  out anyone who's writing generations.
• 1:13:43
  They would persecute him, take him to the court, to the jail,
• 1:13:46
  but and torture him and so on. So Muhammad Ibn Ali Amir.
• 1:13:52
  They suspected. That he's writing things now.
• 1:13:55
  So they took him to the jail and they tortured him and so on
• 1:14:00
  before checking the house. His sister.
• 1:14:05
  To protect her brother and. Herself, she decided, according
• 1:14:09
  to some accounts say, that she buried the books.
• 1:14:13
  Other accounts say that she threw the book in the well, but
• 1:14:16
  eventually she got rid of the books.
• 1:14:20
  So the books. What does the books?
• 1:14:21
  Have the narrations, the things that.
• 1:14:23
  He learned from the imams. So eventually they came.
• 1:14:27
  They checked the house. Nothing.
• 1:14:28
  They didn't find anything. That led to him being saved.
• 1:14:32
  He came out of jail. He came back home.
• 1:14:34
  All of his books and libraries gone, of course.
• 1:14:40
  That is difficult to take to accept.
• 1:14:44
  What he decided to do is. Whatever he.
• 1:14:46
  Remembers he wrote it down and whatever.
• 1:14:51
  He have told. People, he wanted them.
• 1:14:53
  What did I tell you in this matter?
• 1:14:54
  He tried to collect as many things that he remembers or as
• 1:14:57
  many things that he told people, and he wrote them down again.
• 1:15:03
  But here comes a a discussion. Can I?
• 1:15:08
  Rely on the memory of Muhammad Ali Amir.
• 1:15:10
  To take those narrations or based.
• 1:15:15
  On the praise of the Imam. And later on we will find the
• 1:15:19
  scholars praising Muhammad Ali Amir and that he does not write
• 1:15:23
  narrations. Except if it was through a
• 1:15:26
  reliable source, then I can take his narrations.
• 1:15:32
  For example, Shakartosi. Would say that Muhammad is
• 1:15:34
  amongst the individuals that would only narrate whether it be
• 1:15:38
  a complete chain of narrations or a cut one.
• 1:15:41
  Because of course when he writes out of memory, there's no chain
• 1:15:43
  of narration anymore. So and we call it Morsella.
• 1:15:47
  There is a, there is a, there is a gap in the chain of narration.
• 1:15:53
  Shakatosi would say anything, whether he narrates it or
• 1:15:57
  whether there is a gap in the narration, is reliable.
• 1:16:03
  Some say we can't. Fully rely on the memory because
• 1:16:06
  people. Make mistakes in memory.
• 1:16:09
  So here we have two lines. One line would say, I can't take
• 1:16:12
  narrations from Muhammad Ali Ahmad, even though he's a great
• 1:16:15
  scholar. The narrations mentioned praise
• 1:16:17
  him a lot, but his memory, it's a memory.
• 1:16:20
  At the end, there's a possibility of mistake I can't
• 1:16:23
  take for her rolling from it. Other scholars, for example,
• 1:16:27
  would say with all of this phrase and he wouldn't write
• 1:16:29
  something that he isn't sure about because he tried his best
• 1:16:34
  to write what he's. Sure about the things he wasn't
• 1:16:36
  sure about, he wouldn't. Write.
• 1:16:38
  I could at least take the meaning.
• 1:16:40
  Maybe not word for word. That I, I don't consider it as
• 1:16:43
  the word of the imams, but it is in in just to this scripture,
• 1:16:47
  all of those narrations for me to throw them aside so maybe I
• 1:16:50
  can take meaning out of them. Again, this is a scholarly
• 1:16:54
  discussion. I don't want to say this is
• 1:16:56
  right or this is right, but this is just to give you an idea that
• 1:17:01
  different methodologies and both make sense.
• 1:17:03
  When I tell you they can't rely on the memory, you say fair
• 1:17:05
  enough when I tell you, but all of those narrations praising him
• 1:17:09
  and so on and he's saying I wouldn't try except out of
• 1:17:12
  things that he's sure about. OK, I can take the meaning, at
• 1:17:16
  least so. You understand both.
• 1:17:18
  Cases, but different methodologies.
• 1:17:23
  Different results. Both understandable.
• 1:17:25
  Both in front of Allah and the eyes of Allah.
• 1:17:27
  They are excused. They have tried their best to
• 1:17:30
  reach to their best outcome, the outcome closest to what Allah
• 1:17:34
  wants. None of them decided on
• 1:17:37
  something out of on. After their own.
• 1:17:39
  For example desire or anything interesting.
• 1:17:42
  So this is another example. So you see another example and
• 1:17:51
  this is the last example. Because I think I've.
• 1:17:53
  It's maybe too much another example, this one there's no.
• 1:17:58
  Differences of opinion, but it's more.
• 1:17:59
  Of an example to show us the importance that not simply
• 1:18:02
  reading generations is enough. It's the example of an tahara.
• 1:18:08
  Tahara is important purification and the way we purify ourselves
• 1:18:11
  is important for us to be able to perform acts of worship.
• 1:18:14
  Because in Salah, I'm required to be an Tahara and had when it
• 1:18:18
  comes to Amara, when it comes to tawaf, I need to be in the state
• 1:18:22
  of purification and so on. So state of purification is
• 1:18:25
  something important in in our lives and when it comes to the
• 1:18:30
  laws. About purifying with.
• 1:18:32
  Water we have differences between the water that is a
• 1:18:36
  lead, a small amount of water and core, mild core, which is a
• 1:18:42
  large amount of water water. That is connected to a.
• 1:18:44
  Source. So there are differences.
• 1:18:48
  Of opinions and and. Of of Akam when it comes to ma
• 1:18:54
  al Khalil the water small amount of water and ma al khur the
• 1:18:58
  large amount of water. For example, in certain
• 1:19:01
  instances if I use ma al. Khalil I.
• 1:19:04
  Need to purify once in certain instances.
• 1:19:06
  When I use cor, I need to purify, sorry, Khalil twice Cor
• 1:19:11
  once the ma al Khalil. The small amount of water, the
• 1:19:15
  moment it touches najasa, all of it becomes nudges.
• 1:19:19
  Mild core. The large amount doesn't become
• 1:19:21
  nudges by coming in contact with Najas.
• 1:19:25
  So certain it's a it's it's a detailed discussion.
• 1:19:28
  In fact, the main question is what is what amount of water is
• 1:19:32
  considered core? How can I know what amount of
• 1:19:35
  water? So here we have many narrations
• 1:19:38
  of how to measure core one of the narrate.
• 1:19:43
  One of the group of narrations measure.
• 1:19:45
  Core through the unit of Rotten and Arabic is a rattle.
• 1:19:49
  Rattle is is a weight is is not weight, sorry.
• 1:19:53
  It's an amount. Often they would they would set
• 1:19:56
  that unit through coins. So for example, this many coins
• 1:20:01
  equal the amount of 1 rattle. So it's it's it's a volume
• 1:20:06
  thing. Yeah.
• 1:20:08
  And this many coins I can. Put into this container.
• 1:20:12
  Therefore this container equals to 1 rattle for example.
• 1:20:16
  So one of the narrations, we have both.
• 1:20:18
  So high both everything so. High like A1 litre bucket for
• 1:20:21
  example, let's say 1 litre bucket so.
• 1:20:23
  Rattle let's let's for. Argument 6 say it is bucket.
• 1:20:26
  Yep, it's a litre. Sorry, one narration so high.
• 1:20:31
  Everything so. High, No problem with the chain,
• 1:20:33
  No problem. With other says it is 600
• 1:20:35
  rattle. Another narration so high no
• 1:20:40
  problem with the chain. 1200 rattle.
• 1:20:43
  Interesting. Now I'm confused.
• 1:20:45
  I read Generations. I want to I.
• 1:20:47
  Can't be much ahead myself. I am my own merger.
• 1:20:51
  What? What would you decide?
• 1:20:52
  600 or 1200? What do you think?
• 1:20:57
  What are you? Going for what you're doing.
• 1:21:00
  If you're doing your honest heart, you have to.
• 1:21:02
  Pick one, right? If you're doing the art, then
• 1:21:04
  you take the 1200. Yeah, you can't.
• 1:21:08
  There's only two narrations. And one and the rather
• 1:21:11
  measurement. Yes, 6. 101,001 says 61 says 12.
• 1:21:15
  Then we have more than one narration, but only those.
• 1:21:17
  Those two numbers interesting. I don't know.
• 1:21:22
  So here is where the. The.
• 1:21:26
  The factor and the effort of our alma played a lot.
• 1:21:29
  Our Alma have checked those who are asking the question, where
• 1:21:34
  are they asking it, where did they come from and realized that
• 1:21:39
  the person. Who the?
• 1:21:41
  Answer to him was 600. He was from Iraq.
• 1:21:46
  Sorry, he was from Mecca. And the person who had 1000?
• 1:21:51
  200 He was from Iraq. OK.
• 1:21:55
  And if you remember, I told you rattle the way that it.
• 1:21:57
  Is count that? The way that they say count is 2
• 1:21:59
  coins makes sense so. They would say that because in
• 1:22:04
  Iraq, the coin. Was different to that in Mecca,
• 1:22:07
  yes. So actually some of our Alma
• 1:22:09
  decide tried their. Best to go into.
• 1:22:11
  Museums to find coins, all of coins to measure them and see
• 1:22:16
  how much they weighed and some was doubled the other and they
• 1:22:19
  would find out that. According to.
• 1:22:22
  Historical accounts that the Macan 1 is double to that of the
• 1:22:27
  Adaptive 1, so in fact the amount is one that's the same.
• 1:22:33
  That's crazy, but simply reading the narration, I can't.
• 1:22:37
  Research that one needs to go in addition to reading the.
• 1:22:40
  So this shows this is no difference of opinion matter,
• 1:22:43
  it's more of. Showing the effort the previous
• 1:22:45
  cases were matters of differences of opinion
• 1:22:48
  interesting so now that we we see that we.
• 1:22:51
  Understand maybe more of. The idea of differences of
• 1:22:53
  opinion. Let's come to the Moon Wars, as
• 1:22:55
  they call it again. It's the same thing when it
• 1:22:59
  comes to. The.
• 1:23:00
  Aspect of the moon sighting. We have one famous narration.
• 1:23:05
  I think the amount of times this has been spoken online about,
• 1:23:09
  everyone probably knows this narration so so fast when you
• 1:23:15
  see it and break your fast when you see it.
• 1:23:22
  As in the moon the healer. So here comes the question, when
• 1:23:28
  the Imam says seeing it, is he referring to the common way?
• 1:23:34
  Of seeing things back and. Then which is with the naked eye
• 1:23:38
  or in any way and form of seeing it, whether it be through your
• 1:23:41
  naked eye or through the telescope or through.
• 1:23:45
  I don't want to say this is right or this is right, but I'm
• 1:23:47
  just trying to make things contextual.
• 1:23:50
  Yeah, contextual. So this is 1 matter.
• 1:23:53
  Of course. The famous opinion is naked eye.
• 1:23:56
  The narration is referring to the naked eye, but even then I
• 1:24:01
  saw it. Does that mean it is aid for the
• 1:24:04
  city next to me? They didn't see it.
• 1:24:08
  That's another. Problem that occurred.
• 1:24:12
  That caused differences of opinions because the prophet
• 1:24:16
  saying so many. You break your.
• 1:24:18
  Fast when you see it, break your fast when you see it.
• 1:24:21
  Does that mean if I saw it, the city next to me also fast and
• 1:24:25
  break their fast or no? Here where our alma had
• 1:24:28
  differences, some alma said generally no, each area is by
• 1:24:33
  itself. So you'll find that every area
• 1:24:38
  is by itself. So if it's proven in America, it
• 1:24:41
  doesn't necessarily mean it's proven in the UK.
• 1:24:43
  So for for every reason and Middle East horizons or
• 1:24:46
  definitely each region is around another mirage, I want to know
• 1:24:49
  the complete opposite. If it's proven in one place,
• 1:24:52
  it's proven everywhere else in the world, but then another.
• 1:24:57
  But. Then also it would mean that.
• 1:24:59
  There is a potential that it is. I find out it is a read during
• 1:25:04
  the Lahore of the day of eight because if you're in Australia,
• 1:25:06
  for example, different time zones, yes, And then it proves
• 1:25:10
  to be read in America, then you'll only realize it is read
• 1:25:13
  after Salat of the Yeah, of course, of course.
• 1:25:16
  No, it's definitely an interesting case.
• 1:25:18
  And there's, I think at times like this, everyone is doing
• 1:25:21
  their research, becoming nautical science scientists.
• 1:25:25
  This is when we all become Russia in one way or another.
• 1:25:30
  I think said I wanted to thank. You, I think the conversation
• 1:25:34
  has been incredible. I know that you've put in a lot
• 1:25:37
  of work and effort into into understanding this and for our
• 1:25:42
  benefits. So thank you so much.
• 1:25:43
  Thank you for having me. If I can ask you a final comment
• 1:25:46
  or question that you'd share to anyone at home who has a sense
• 1:25:50
  of shock or doubt in their heart about kind of the system at
• 1:25:54
  large or any kind of words of reassurance, My main advice is.
• 1:26:00
  The initial point that we started.
• 1:26:01
  With as somebody who their. Core.
• 1:26:06
  Identity is I am a slave of Allah, I am Abdif Allah.
• 1:26:10
  I want to know what does Allah want from This is my main
• 1:26:14
  purpose. I want to do that so that I can
• 1:26:16
  act upon what he wants from. I want to be a good slave of
• 1:26:19
  Allah, a good Abd. And this is not something to
• 1:26:22
  feel ashamed of. No.
• 1:26:24
  We see the MBR they define themselves to be Abdullah Enya
• 1:26:29
  Abdullah Atani al Kita. So being a slave of Allah is
• 1:26:34
  something that because he essentially is in control of
• 1:26:38
  everything, without him I'm nothing.
• 1:26:41
  The realization that I am Abd of Allah.
• 1:26:44
  I want to know what does this master want from me?
• 1:26:46
  Because it is through him I have the salvation, I have this, I
• 1:26:50
  know my purpose in life and so on.
• 1:26:53
  So this question, how do you reach to what Allah wants from
• 1:26:57
  you is essential. Keep that question in mind and
• 1:27:02
  from it explore the idea of the fleet.
• 1:27:06
  It's a practical method. No one.
• 1:27:08
  Says it's an ideal method. It's a practical method for you
• 1:27:11
  to know what Allah wants from otherwise many of them I would
• 1:27:15
  say do at. The art is better.
• 1:27:17
  That way you would guarantee more, but out of practicality
• 1:27:21
  that lead is often the most practical solution.
• 1:27:26
  And of course in the time when the Imam is.
• 1:27:28
  Reappears as we. Always pray that he reappears
• 1:27:30
  soon as Sha Allah we will find out the exact read the real come
• 1:27:38
  that Allah wants from us. But before that, at least I am
• 1:27:41
  excused in the eyes of my master.
• 1:27:44
  Yeah, of course this action that I did, I did out of good
• 1:27:48
  intention but in the right way. Sometimes you do out of good
• 1:27:50
  intention but without putting effort.
• 1:27:53
  Yeah, sometimes good intention but I put the effort as well.
• 1:27:57
  And Allah knows when you put the effort.
• 1:27:59
  So this is where we start from. And As for that matter, I know
• 1:28:04
  it's annoying that. Same household 2.
• 1:28:07
  Days of eight, It's very annoying.
• 1:28:09
  We want to celebrate that day together, but.
• 1:28:15
  Let's think of it that. Alhamdulillah, we are blessed
• 1:28:17
  with two days of eight. I know it's not ID.
• 1:28:22
  But let's not big it up as. Much bigger than what it
• 1:28:25
  doesn't. It doesn't have.
• 1:28:26
  I'll give you a personal story. Few years ago and.
• 1:28:30
  Our household I do talk to be of a certain much.
• 1:28:32
  My dad does it for a certain much, my mom does it for a
• 1:28:34
  different much and that same year my mom had it as eight, I
• 1:28:40
  didn't have it as 8, so I didn't break my first.
• 1:28:42
  My dad was in a situation where it is 5050 so he he went on a
• 1:28:47
  travel and came back to break his first.
• 1:28:50
  So each one of us took took a different situation but we
• 1:28:54
  celebrated 8 together 100 a hundred.
• 1:28:57
  So decide on a day. Decide that this day we want it
• 1:29:00
  to be 8. If it is the day where you have
• 1:29:02
  to fast and the rest have 8:00, there are practical solutions.
• 1:29:07
  Go masafa practically come back, break your fast and then repeat
• 1:29:12
  this song another day. If you have the chance to
• 1:29:15
  celebrate two days, 100 an hour, have two days of eight.
• 1:29:18
  If the day of eight better for you, it's maybe a weekend or
• 1:29:21
  something. So it's more suitable to for it
• 1:29:23
  to be the second day. Celebrate that day because aid.
• 1:29:27
  The nice thing about it is the social.
• 1:29:29
  Element that we all get. Together so we can decide on a
• 1:29:32
  day as a family to get together on that specifically.
• 1:29:36
  We can solve it practically. Sometimes we make things much
• 1:29:39
  bigger than what they are. Yeah, yeah, yeah.
• 1:29:41
  And Shalala. That's beautiful.
• 1:29:44
  Thank you for sharing that. Well, I think there's a lot.
• 1:29:49
  There's a lot to think of, so thank you so much, Seid.
• 1:29:51
  I think there's a lot of research for us.
• 1:29:53
  We've covered a lot of ground. And if you made it this far into
• 1:29:57
  the podcast at the end in 90 minutes like a football match,
• 1:30:01
  Mashallah has been amazing. Hamdullah, thank you, Seid.
• 1:30:05
  You've explained it from origins, from grammar and from
• 1:30:09
  history and from logic and from contemporary examples, social
• 1:30:13
  examples and Quran and hadith as well.
• 1:30:17
  So may Allah bless you, protect you and shallow with you again
• 1:30:19
  soon in London. And please excuse my
• 1:30:21
  shortcomings likewise. If the people who are watching.
• 1:30:25
  Us or if you found out any mistake.
• 1:30:27
  In what I said lot excuse me, we all have to mistake you and
• 1:30:31
  shall I was able to to deliver. That which?
• 1:30:34
  I learnt no you, you did an incredible job and I'm so
• 1:30:38
  grateful to you. Thank you, it's a really safe
• 1:30:41
  pleasure it's been a long time having.
• 1:30:44
  It's been a long. Time I've done that, it's been
• 1:30:45
  really long since I've seen. I'm really happy to see you,
• 1:30:48
  Abdullah. I'm very happy to see you
• 1:30:51
  because I always hear about you. I always see you in the videos.
• 1:30:54
  I've never actually sat down. My pleasure, my honor today,
• 1:30:58
  Pleasure, my love. Was you.
• 1:30:59
  Thank you. Thank.
• 1:31:00
  You. It's very.
• 1:31:04
  Brothers and sisters, thank you so much, as always, for tuning.
• 1:31:07
  Into after Maharabh, this Shahram Avan, it's been a
• 1:31:10
  journey and a half. We've covered a lot of topics.
• 1:31:15
  Again, like as I said, mentioned, we ask you to forgive
• 1:31:18
  us. Also, as you as well said,
• 1:31:19
  please forgive us. And viewers, please forgive us
• 1:31:22
  for any shortcomings, any misunderstandings, any offence
• 1:31:25
  caused on our part intentionally, unintentionally.
• 1:31:28
  And Please remember us on your dot R.
• 1:31:30
  If you're listening to this, perhaps you have a day left in
• 1:31:32
  your fasting. And if if that is the case, then
• 1:31:35
  Please remember us on your dot R or even if it's the night or the
• 1:31:38
  day of read or at any point in the year, please do not forget
• 1:31:41
  us. Continue to share your
• 1:31:43
  suggestions with us, how we can improve and grow and any topics
• 1:31:46
  you'd like to hear in the Aftermarket podcast.
• 1:31:48
  Steve, every single lads that you said.
• 1:31:53
  In the bark, everyone. And don't forget to pray.
• 1:31:55
  Pray firstly for the reappearance of the Imam of our
• 1:31:58
  time. Imam.
• 1:31:58
  Sahab Alassi. Was the man, but Please remember
• 1:32:00
  our brothers and sisters in Iran and Ubnan and all those who need
• 1:32:04
  someone to us and shut Allah. May Allah give them ease and
• 1:32:09
  followed. Allow them victory over the
• 1:32:11
  enemies and shut Allah Allah. With all that being.
• 1:32:14
  Said Mubarak to you, your family and all your loved ones, Insha
• 1:32:19
  Allah. And we will be back next week on
• 1:32:22
  the aftermath of podcast. Stay tuned.
• 1:32:24
  Subscribe see you then was Salaam Alaikum warahmatullahi.