Latest / After Maghrib 🌙 / The Secrets of Prophet Muhammad's Life (Ft. Sayed Ali Imran)

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The Secrets of Prophet Muhammad's Life (Ft. Sayed Ali Imran) · After Maghrib 🌙

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Smila Rahman, Raheem Salaam Alaikum and welcome back to the
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Aftermath of podcast Al Hamdallah.
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Many of you by now tune in week in, week out and we are truly
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grateful for your support. However, many of you are still
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new to Aftermath, so I'm sure to subscribe so that you never miss
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an episode of ours as well as our weekly show Juma Nights,
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which is hosted by a great friend of mine, someone who's
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gifted and talented, and that's none other than Brother Muhammad
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Ali Salaam Alaikum. I'm.
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Great. Obviously you can see that I'm
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replacing Brother Ahmed this week again because obviously he
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has his commitments, but inshallah we'll be able to make
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it work. Inshallah and you know now I get
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to see you more off screen than on screen.
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So says a lot about our friendship.
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Now Inshallah, we are looking to discuss the Sierra of Rasul
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Allah Muhammad Sallallahu Alaihi Wali Wasallam, the prophetic
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biography and the shall last some lessons from the life of
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Rasul Allah Muhammad, peace be upon him now.
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We can't do this alone. We are joined by the esteemed,
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the respected Sayed Sayed Ali Imran all the way from Canada
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who is currently the principal of Al Hadi School as well as
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someone who was involved with Al Mizan Institute, Sayedna Salaam.
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Alaikum Salaam brothers, how are you guys?
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Al Hamdulillah Good, good. It's a pleasure to meet you in
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person. Yes, yes, I see you only online,
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but. Now we are.
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Blessed with your. Pleasure is mine.
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Thank you for having me here and Shallah.
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We hope to have a good discussion tonight, inshallah.
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Inshallah, Inshallah. Now say it.
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Normally when we have an international guest come on the
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podcast, we sort of try to break the ice, sort of try to
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understand who you are off the pulpit, if one can say.
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So before we dive into the discussion, I want to ask a
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question. You've come all the way from
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Canada, Toronto and I'm sure you've been to the UK many
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times. And however, this year you were
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here for the nights of Muharram where you were delivering
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lectures with the sincere group of the Mutmani and the brothers
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Shabab, a subplane. And I'm sure there are
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differences when it comes to, for example, community vibes or
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how majalises are arranged even at Tabarrokan food.
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Who knows? But is there any like things
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that stand out between Canada and the UK?
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2-3 examples. Yeah, for sure.
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I mean, I think a couple of things that were immediately
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obvious for me was we usually don't have English lectures in
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Toronto that late and I was kind of concerned before I came, like
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will people even show up and you know, after a moment, but it
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will be on humble. It would be like a packed crowd.
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So that was like the London and they told me that, but just told
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me that brought say it like this is London is going to be full,
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even if it's eleven in the night.
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So you know, that was a little bit interesting for me to see.
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And also just the amount of majalis like on one St. like,
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you know, just when I would go to lecture, like they would be
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like 2-3 centers, I would go past I guess Wilsden area and
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all that. So and then I think the
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strangest night was the night of Ashuta when after the majesty
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was coming back, like the streets of London were just guys
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and women with abayas and men with like dustashas black.
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And I was like, what where am I like, is this London or like
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Iraq, Iran? So yeah, that's definitely
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something like it was a unique experience for me for the first
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time. You don't really see that in
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Toronto. I mean, our centres are very,
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very spaced out. And so that's definitely
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something that was very new for me to experience.
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Yeah. Beautiful, beautiful.
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It reminds me of, I live near something called Asda, which is
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like a Walmart or something for those in North America, where
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whenever I go in during Muharram, we're whether it's
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9:00 AM or 1:00 AM in the morning, there's all Mashallah
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people from the community and we see hajiat and sisters, even
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sometimes people from the mosque that are gone shopping after the
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mosque. And it's like it never ends.
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Yeah, I'm the like to emphasize how great the community is in
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London, how big it is. Yes, that's why I referenced
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this. I think also you're not the only
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one getting used to the late starts because in our
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communities, in the Hoja community, Pakistani community,
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generally speaking, it finishes at Mughalab as well.
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So right. Right.
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Speaking, yeah. It was the.
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Yeah, yeah. It's mostly the Arab centres
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that start after 9:00, so that says something.
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Yes, I would say I would say and one thing, one thing that's good
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about the Hoja community, by the way, if it says 703 the starting
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at 703. Yes, La Hamdalla say it now,
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Sharla, let's kick off the discussion.
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I I think I want to begin here. We live in a world currently say
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it's where we see or how I feel I see the world is that there
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are two sides of the coin when it comes to Rafael Muhammad
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peace be upon him. Is that you have, on one hand
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you have the Islamophobes who have this false perception on
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narrative on the life of Rasulallah, be it he was
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bloodthirsty, an evil man or someone who spread Islam by the
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sword. And then on the other hand, you
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have many respectable renowned historians who reference his
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great character. You have Mashallah daily
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hundreds if not thousands of people reverting to Islam,
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accepting the Rasulallah of Rasulallah Muhammad Sallallahu
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Alaihi asylum. And it goes without mentioning
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the millions and millions, if not I think close to 2 billion
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Muslims who revered up to and aspire to be and live like our
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beloved Messenger Muhammad Sallallahu alayhi Salaam.
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It all goes back to his life. The Sierra.
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What is the Sierra of Rasul Allah?
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What does it mean? Is it different to, for example,
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the Quran, the Hadith world or his actual Sunnah?
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Where do we begin with the Sierra?
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I said so I'd be lay him in a Shaitaan regime.
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Smill Rahman Rahim excellent question.
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So look, Sierra comes from the word save like a journey or a,
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you know, almost like a travel. That's what the sort of root
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word indicates. And the sera essentially, you
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know, just in the linguistic sense would mean the way person
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lived or the way that the person lived.
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And in that sense that yes, it is the Muslims did see the word
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sera different actually from the hadees, for example.
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So in, you know, in in in Islamic sort of theology or in
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even in Osul al FAQ, they always say that, for example, the whole
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of the mass woman's hajjah and the silent approval of the Imam
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is the, you know, mass woman's hajjah and also the fair of the
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mass woman's hajjah. So Sira actually has to deal
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with, not the whole, OK, OK, it has to do with the fair and also
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the silent approvals. Where do you get Because
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silence, Silence means there's no cold, right?
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So generally it won't be enshrined in a hadith.
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There is once in a while, you know, maybe a companion might
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say that hey, something happened in the Imam was observing.
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But very rarely do you see those type of reports.
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Most of the times it's actually in the Sierra.
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You will see that maybe something was happening and the
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Prophet was there or some of the IMA was there and you know, they
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didn't say anything. So that would indicate that that
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would be OK to do or their action and their way of life and
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the way that they lived, which is generally an application of
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the theology and the Sharia and all the teachings of Islam.
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Where do you actually see the application of that?
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And you see that in the Sierra, right?
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So this is one of the main distinctions that we need to
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understand The Sierra. Actually, we're focusing more on
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the actions of the Holy Prophet Salallahu Alayhi, and obviously
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in the Sierra of the AIM, which is an extension of that.
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But this is important. So it's not the Hadees in the
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sense of their whole, right? It's not like this is what the
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prophet said. No, that that's that is a hadees
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and that is treated and investigated in a very different
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way. If you notice, even the way our
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fake tradition is, it focuses more on the what you know, what
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is called a Sadiq or Kalal Baker, or this is what he said.
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And usually you don't know when did he say it?
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What was the time, what was the place, who was even the
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audience? You don't really know.
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And they have a methodology to sort of derive rulings from
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that. But the Sita is like, no,
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actually becomes very important to know where does this event
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you need to know when was the said, what was happening, what
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was the context? And then Inshallah, you know,
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during the discussion, we'll talk about how you learn from
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the sera because that's so now you will need a methodology to
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sort of understand and interpret that.
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So that's kind of I think so in relation to the Quran.
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Look, of course, what she is different than the sera, what
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she is the word of Allah. But I do I in my research, you
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know, I've done a lot of research in the Sierra recently.
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I generally intend to mix the two because the Sierra is going
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in tandem with the washi that's coming down.
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And oftentimes, you know, people ask what's the source of the
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sera, right? Like what are the books that you
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are using? One of the most important
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sources of the sera actually is the Quran, right?
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Because the Quran actually talks about how the Prophet was
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behaving and acting in certain scenarios or what allies telling
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him how to behave in a certain scenario.
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That's the sera. So for me, Quran actually
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becomes the one of the most important sources of the sita,
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right? And that's something that I
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wanted to mention that yes, it is different, meaning the Quran
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has his own Hajiya, its own sort of authority, and the Sierra has
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its own authority. But to sort of understand the
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Sierra and what it is, Quran becomes one of those sources
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that we can use to. So it's like parts of a puzzle.
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Yeah, yeah. And that's why I think this
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Muharram, when I was lecturing, I kind of talked about the
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importance of looking at the Quran from a chronological lens,
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which Surah was revealed first. And a lot of Mahakah keen in
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Iran have done a lot of research on this recently.
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They've even published some Tafazir in this order.
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I don't know if the audience knows, but they say the most
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half the codex of Imam Ali was in the order of revelation,
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right. So many researchers have tried
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to sort of figure that order out.
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And when you go with the order of revelation, it kind of goes
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takes you through the journey of the prophetic sera as well.
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So that's kind of how, you know, I think the relationship between
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the Quran and the sera, one can look at it in that way.
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They're kind of together. Yeah.
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With regards to the Sierra, then if you mentioned, of course,
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it's a genre that is kind of separate to the hadith.
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How was this genre basically then developed historically?
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And why is it that when we look at, for example, classes of
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Sierra, like today, for example, we'll see that other sects in
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Islam focus a lot on the Sierra and they teach Sierra and they
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have their own sources of CRR. And on the other hand, in our
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kind of circles, we don't tend to see as much emphasis on it.
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This is another important question and I have sort of
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addressed it in some of my previous lectures and stuff, but
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I want to address it in this podcast a little bit more
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differently and allow me to just give a little sort of like a
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context to this discussion. You see, Sira, when you say
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study the SIRA, that means we're studying a subject, OK?
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And in our daily life we have different subjects.
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We can study theology, we can study physics, we can study
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math, we can study art, we can study politics.
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And the ancient classical Olama of the Muslims had a very
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important discussion between the division of these sciences, the
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Taksim of the Olum, What is the division of these Urdu?
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Where does metaphysics come into play?
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Where does theology fit? Where does mathematics fit?
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And they made a distinction. They said, hey, science is in
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the Urdu. And the different subjects can
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be divided into two. One is the theoretical sciences
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and then second is the practical sciences.
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The theoretical sciences, many of them said that the reason for
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the theoretical sciences is that you study them for your own
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sake. So what is this?
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What is theoretical sciences? So metaphysics, OK, existence,
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you know how to you know God, for example.
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You're not learning about God for the sake of something else.
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You're learning because it actually helps you, your soul,
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your own existential values. Like.
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Or then they say like mathematics, OK, by the way,
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when they say mathematics there, it's just a summary.
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Like mathematics includes geometry, astronomy, even music.
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Actually music was placed under mathematics and these were all
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theoretical. And then you had physics and
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physics classically was also a theoretical science, the
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learning about the nature of matter when it comes.
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So this was theory in the practical sciences.
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They had ethics. And remember, it's not that the
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division was practical sciences are not for your own, not for
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the sake of just studying for the sake of it.
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It was actually to help you with achieving something.
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So they had ethics because a clock is to purify your soul and
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to avoid, let's say, moral vices.
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Then they had household management.
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This was an entire discipline and within that they had how to
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manage your house, how to get a job, how to manage your spouse,
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family, children's school, education.
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Everything comes under over here.
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And the last was politics. It was within politics where the
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Sira genre developed and it was developed under the Bani Umayya
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Bani Abbas. Why?
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Because they were running a government.
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This is going to become important to know why the Shia
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did not really develop it too much.
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OK. One of the reasons.
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So when the Ahlu Sunnah, the the Bani Umayya, Bani Abbas, they
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had government and they wanted to come up with policies.
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How do you deal with the Ahlu Khattab?
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How do you deal with the Kafar? What do you do in war?
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How do you take the tax? Hi.
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So they wanted to justify it with something.
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And then that's why if you notice the early historians who
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wrote Sita, they were all people who used to work in the courts.
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Very interesting, okay, they were.
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And that's why we sometimes question these sort of the
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reliability of some of the. Source the hand in hand with
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the. Yeah, okay.
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They were all being produced within that culture, that
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environment in the court, and the governments were funding.
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These scholars can't do without money, right?
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So they were funding them and so on.
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So that's where the Sira genre actually developed.
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Now in our rewiat, obviously you have many, many rewiat in our
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books that talk about the Sira. It's not that the Emma never
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talked about it, but the reason why they were developing it was
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more for politics. That's very key, OK?
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They would say, OK, the Prophet dealt with this tribe in this
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way. So that makes it gives us a
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precedence on how we will act with a certain tribe.
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Muslim, OK. And then obviously it developed
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over time. Then big guys came like Tabari
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and all of these big, you know, Yahoobi and Masoudi and all
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these guys and start writing large volumes of history books
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and including the Sira. They had access to many, many
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books and manuscripts like Tabari, for example, never
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actually even traveled, right, Which is generally as a as a
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scholar in that time is not a good thing.
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Like scholars, Olama Rehla and travelling was part of their
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learning process, but nobody had access to all the books.
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Actually, he never actually had to travel, which is very
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interesting, right? But that itself gives, you know,
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it's an interesting study to throw investigate like what was
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he doing? You know, how much access did he
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have to books? But anyways, that's such a side
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point. So that was one reason.
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Second reason I would say is that look, the XI community was
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obviously on the defensive, right?
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We didn't have the power. We were oppressed.
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You know, I'm Arim Salam. Many of them spend their lives
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in tortilla, for example. All this, all these reasons and
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a lot of the efforts were going into sort of establishing a
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theological point, which was the ulaya, OK?
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And that's why most of our discussions in the 2nd century,
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3rd century, 4th, even 5th, 6th century injury, you notice it's
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mostly to do with proving the aima, the ulaya from the
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especially Imam Aliya Salaam. So Kitabul Irshad Sheikh Mufid
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Raisin, he skips the prophetic sera because OK, there's not to
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laugh on it. And there's no difference of
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opinion. We know he's a prophet.
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So let me start from Imam Ali Al Islami wrote the book on the
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biography of the Imams, for example.
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So historically speaking, there was no sort of opportunity, you
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could say. And also maybe there was no
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motivation as well because of the fact that there's other
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debates that are more priority at that time.
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So that's the reason there wasn't anything.
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Because I mean, it's not to say that she has never cared about
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the prophet. Now that was never the case,
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right? We never, that was never the
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sort of reason. It's just social political
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context. And then that's why now when the
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world has changed, we are no longer in sort of that sort of a
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context, the need for reviving the seat up for us.
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And now especially whether whether we live in the East or
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the West, we, if you notice when we move to the West, we have to
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develop frameworks and structures from scratch here,
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OK, we don't have anything here. We don't have no schooling, The
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politics, not ours, the education system, not ours, the
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legal system, not ours. So how do we operate in this
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sort of context, which has never existed before of 60-70 hundred
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years ago? This is where the Sierra
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basically becomes this. Is why it becomes now so
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important for us to revisit and then remember, right, because
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the IMR Ali Musalaam, they didn't come and do Tashiria like
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they weren't creating a new religion.
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It's an extension. That was the whole, that was the
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whole Dalil argument we gave that, hey, the Deen is
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completed. Allah has perfected the
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religion, but you need someone now to extend and sort of apply
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it and show you actually how it's applied.
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So even the Hadis and the seed of the Imams, it's like you
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almost have to know the seed of the Prophet to be actually able
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to be able to understand it. And that's why I when my majalis
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this year I started actually with a quote from Imam Hussain.
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I said, I said, look what he is saying when he leaves Mecca,
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Medina, sorry, he says I want to go and revive the seed of Majidi
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Prophet. And he says my father as well.
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But we know Imam Ali himself was kept on citing the seed of the
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Prophet right in the third, in the election of the third
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caliph, for example, The reason why I didn't accept him, he
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said, I will not follow the seed of the I will follow the seed of
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the Prophet. So we know that.
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So, So what is this sera? I'm going to look Imam Hussein,
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Saddam himself wanted to implement that and it makes
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sense. He's the Imam.
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Like that's what he's going to do.
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He's not going to make up his own own religion.
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That's not the understanding we have theologically speaking.
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So that's I think addresses your question about why we didn't
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focus, right? It was, it was Sera is a
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practical science. Actually, it has to do with
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practice. When you study it, it has an
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impact on your practical life and to study it, it would be
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under politics actually. When you say sorry that you
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mentioned that the Sierra of the Imams, Adam Salaam is basically
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an extension of the Sierra. So would you say that we get
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something, we're able to get something additional from the
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Sierra of the Imams that we don't necessarily get from the
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lifetime of Rasulullah due to different circumstances and
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different things? That so if we believe that the
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Dean has been completed and it has been perfected, so I believe
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that all of the teachings were given in the town of the
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prophet, this could this also means that many principles were
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given by the prophet. Yeah.
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OK, there's many things that maybe in the Prophet's own life,
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he didn't have that event happening in his life, so maybe
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didn't act on it, but he talked about it or he gave the
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principal or maybe he gave somebody else the solution to
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something, right? So when the Ayam Ali Musalam
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behave and act in a certain way and you say, hey, but the
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Prophet never had this. No, but that's not the point.
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The point is what was the principle that they were
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following, right? I'll give you a very simple
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example from our fake tradition. OK, I know it's not Sita, but
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just to kind of drive home the point, the famous eye of the
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Quran that says Prophet is Oswaton Hassallah.
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Many of the old classical Fukaha, they used to say that
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the Juma khudbah, you have to give it in Arabic.
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Why? Because of tasi, you have to
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imitate the seed of the Prophet, OK?
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By the time of Sheikh Abu Sheikh Sani, they started to question
20:03
this ruling. They said, hey, if you want to
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follow and do tasi of the Prophet, it's not in the Arabic
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of the khudba, it is in the principle, that is you speak to
20:14
the audience in the language that they understand, OK?
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So after that, then the khudba started to be given in Farsi and
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today in English and stuff. OK.
20:23
But there so the folk are like he Tasi means to follow the
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prophet, but why follow the Hutuban Arabic?
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He was the reason why he was giving the Hutuban Arabic was
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because that was what the audience understood.
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So what's the prophetic principle?
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Speak to the audience in the language that they understand.
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So that's a classical basic case of, you know, prophets not
20:44
speaking to Persians, right or Indian, Pakistanis or Gujarati
20:47
crowd. So of course going to speak in
20:49
Arabic. But you know, that's a very
20:51
simple example in Arabic, how this idea of Uswa imitating the
20:56
prophet, they fell back on this basic principle and they changed
21:00
the fatwa. The Fukaha gave a different
21:02
ruling over there. So, so in that case, if if the
21:05
Imams were acting in accordance with the principles that
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Rasulullah told, and there may have been instances in the lives
21:12
of the Imams I am Salaam that Rasulullah didn't necessarily
21:15
experience in his time, then we can use the serial of the Imams
21:18
to learn about. Yeah, yeah.
21:20
In fact, you, you will even notice that sometimes there is
21:24
questions about, let's say certain rulings like zakat and
21:28
Holmes Masalan that what part of these?
21:31
Because you have to give homes on certain things and you have
21:33
to give zakat on certain things. You notice that, for example,
21:37
Imam Ali Ali Salaam adds, you know, zakat and a couple of
21:40
extra things. It's like, wait, what happened?
21:43
Like the Prophet, the Dean was completed.
21:45
So the ulama will use this practice of Imam Ali to figure
21:49
out that the zakat and part of it was actually political in
21:53
nature. So the Imam or the Wali Amar or
21:57
someone who has walaya can actually based on the maslaha
22:00
and the expediency and the well-being of the community,
22:03
depending on his, it's a political decision, he can add
22:06
certain things to the zakat, which is what Imam Ali did
22:08
actually, right. And then later on they reverted
22:11
back. So these are or for example, in
22:14
the case of a temporary marriage or the eating of the meat of the
22:18
donkey and the horses in the battle of Haber, right?
22:21
You can tell that this was a, this was a, this was a case of a
22:25
political ruling, temporary ruling based on the hikma at
22:30
that time, right? So, but once again, that's your
22:33
understanding. You will only figure that out if
22:34
you understand the cedar properly.
22:37
You're not going to be able to figure it out, which is what
22:39
majority didn't of the Muslims didn't understand.
22:41
To understand that Syria we use. Exactly.
22:46
Exactly. Ultimately, they inherited.
22:48
Yeah, yeah. The Syria of Rasool Allah and
22:51
say the back can just go back a bit.
22:53
There was so much to take in and I like the emphasis that we have
22:57
to revive the Sierra as the Shia community.
22:59
But what happened in that gap before Beniol Mayor came into
23:02
power, let's say during the time of the first two caliphs?
23:07
Why was there no work on getting the Sierra completed or compiled
23:11
or put together? What happened?
23:13
Look in the early generation and the early 1st.
23:16
I also say because because from what I know may maybe I have the
23:20
strong but it took about 100 years for the first compiling of
23:24
the Syrah. No, I mean, you would expect it
23:26
to not be compiled in the first few decades because, you know,
23:31
the Sahaba and the Tabarin people who saw the Prophet,
23:34
people who lived with him, they were living there.
23:37
There was no real need. It's like almost like, you know,
23:40
someone might say, why wasn't the biography of a hold Horasani
23:44
or Sheikh Ansari written in the 1st 20 years after they died?
23:47
Well, people were still there. There were people knew what they
23:50
were like. It's only maybe like 70 years
23:52
later now that I we don't have access to the people who lived
23:56
at that time. Then you have you feel the need
23:58
to write biographies of people for.
24:00
Example, I think they say it was also alluding to kind of like
24:02
the censorship of a hadith and that kind of stuff.
24:05
Did that have any effect on the Sierra?
24:07
I haven't seen anything specific.
24:09
I haven't read anything specific to indicate that because
24:13
remember, Sierra is not a hadith, it's not the pole.
24:17
It's a the way that he behaved in certain ways in certain times
24:22
and instances. And by the way, those that
24:24
behavior could be over a span of couple of days and weeks and
24:27
even months. It's not like 01 day.
24:30
This is what the Prophet did. No, no, sometimes we need to
24:32
evaluate his behavior over a period of time actually.
24:37
So for that, I want to talk about community building.
24:40
You cannot just take the Prophet like one day of his life and say
24:43
this is what the Prophet did to build community.
24:45
No, you're going to have to analyse the entire 1st 13 years
24:49
of Makkah to see what he was doing.
24:52
Actually, it takes a lot of time and energy to really see what
24:55
steps he was taking and and so on and so forth, which is I kind
24:58
of address this in my Muharram lectures as well this year.
25:01
Yeah. Sha Allah say that I feel as a
25:04
Shia community, we do a form of injustice when it comes to the
25:09
life of Rasul Allah Muhammad in terms of Sierra and I see the
25:12
Sunni world very active or was known as the Sunni world because
25:15
there's many branches within the Sunni world.
25:18
I I think we're lacking behind big time based on my experience.
25:22
I knew growing up, of course, Rasul Allah is the mercy to
25:27
mankind, the best creation of Allah Subhanahu wata Allah
25:29
azawajal, but we didn't know more than that.
25:32
We just knew about the Ehel Bates, we just knew.
25:34
For example, we go to Majalis, we learn fear, we learn Akkam,
25:38
we learn this is halal, this is Haram.
25:40
But there wasn't an emphasis of knowing who Russell Allah is.
25:44
How can we know who Russell Allah is in this day and age
25:47
when there is so much, I would say misinformation,
25:50
misconceptions even from other schools of thought where there
25:53
are points where we disagree on what happened in the during the
25:56
life of Russell Allah. How do we actually know that
25:59
this is the actual Serie? Are you asking?
26:02
For folk. Are you asking from the
26:04
perspective of like the average person?
26:06
The average? The average?
26:08
Where do they go? Yeah.
26:09
So I mean, there's nowadays there are books published and
26:12
translated into English or even written in English.
26:16
That's one. But I personally have noticed a
26:18
number of she speakers in the last couple of years, they have
26:22
done some very good work on the Cedar like say, I believe Baker
26:25
Kazwini, for example. He has a very lengthy yes, Sera
26:30
series. Sheikh Azar Nasir has a very
26:32
good and lengthy series and your, you know, humble servant
26:36
here has done some work as well on the sera.
26:38
You can find all of these online actually.
26:41
So, you know, people don't like to read nowadays anyway, so I'm
26:44
going to avoid giving the book names, but these are things
26:47
that, you know, your audience can sort of search online and
26:50
they will pop up and you know, Flambo Sheikh Azar or say,
26:54
because we need they've done a good job at the quality of
26:56
production is good. The topics are very lengthy and
26:59
detailed. So, you know, I think that's
27:01
probably the best place for people to start and they can
27:05
watch it at home at their own sort of pace and their own
27:07
comfort. I think people definitely have
27:09
to start looking into it 100%. Like they need to get a bit more
27:13
awareness of it because look, man, when we talk about Muslim
27:16
identity and you know, identity crisis and where do we go to
27:19
find this identity was Islam and Islam was perfected and
27:23
completed in the time of the prophet.
27:24
And you know you're going to get it from him and the Quran.
27:28
OK, so if you don't even know what on earth the prophet came,
27:31
what was the message like? You're not going to form an
27:34
identity. Like you'll always be confused
27:36
or your identity will be made, will be fixed on something that
27:39
happened in the 2nd century or something that happened in the
27:42
3rd century, something that happened in the 4th century,
27:44
something that happened 500 years ago in our community that
27:47
becomes your identity. Hey, identity should be made.
27:50
Should the the assault of it should be from the 23 years,
27:54
which is the era of Tashriya, the era of the Prophet, the era
27:58
of Wahi. That was the whole point.
28:00
And then Allah says that hey, today I have perfected it
28:03
actually, yeah. After that, every era that came,
28:07
you know, the imams or the Shia community were simply applying
28:11
their understanding of the Sierra in their time and
28:14
context, right? Sometimes people say like a talk
28:16
about the Suffol ways. I don't know how hardcore this
28:18
podcast is, but let's say the suffol was they did some stuff
28:21
they the way they came and they took over Iran and stuff.
28:23
You know, it's not fair to judge them actually in a negative way
28:28
because time and context at the end of the day, right?
28:31
Like that was they were living in a time where, yeah, they were
28:33
really coming out of this after like 1000 years of oppression.
28:38
And how would you react if you realize like, wow, we finally
28:42
and got some power and freedom, right?
28:45
How would you react? So for us to come, you know, 500
28:48
years later and be like, hey, you know, they were really evil
28:50
and oppressive. And no, no, I don't, I don't say
28:52
that at all actually, because at that time and that context,
28:55
based on the understanding of the Dean and the Sharia and the
28:58
Ola, I mean, the Olama are there.
29:00
They're not just doing things on their own.
29:01
The Olama, Olama Karaki, all these Olama are there, right?
29:05
So they did what they did based on their understanding for their
29:09
time. My discussion is OK, that time
29:12
is now finished. We're living in a postmodern
29:14
world. The colonialists have literally
29:17
destroyed us. There is nothing in the modern
29:20
world that we created like authentically ourselves, right?
29:23
The political systems are not ours.
29:25
The education system is not ours.
29:27
None of this, brother, even this mic is not ours.
29:28
That we didn't create this mic, right?
29:30
We have no creativity. Like everything that we do, we
29:33
wait for the West to produce and then we mimic it, right?
29:37
So Islamic school is just he let them figure out schooling and
29:41
then we'll see what they do. We'll copy it, we'll put Islam
29:43
on it and then we'll make the girls wear hijab in Salat in
29:46
Islamic school, right? Or coronavirus came like the
29:49
whole world is waiting for them to come up with a vaccine.
29:52
If you're not anti vax, you know, but they're waiting for a
29:54
vaccine. You know they'll develop it and
29:56
then you know we'll. Just careful with that.
29:57
We don't do misinformation. Maybe you can censor this part
30:02
out, but that's my point, right? Like we wait for them to produce
30:06
something or come up with their creativity, and then we just
30:09
sort of put the word Islam on it.
30:11
But this is because we have intellectual poverty and we have
30:14
become weak actually in the practical sciences.
30:16
So that Division I mentioned, you know, once the attack
30:19
happened on the, when the Mongols attacked the Abbasids
30:23
and the Islamic civilization sort of just got destroyed,
30:26
right? They threw the books into the
30:28
the rivers and whatnot, right? The Muslim society went into a
30:33
crisis and a lot of them took refuge in sort of the Alco
30:37
sciences, right? And you know, do this tabbies
30:39
and do this, then this will happen and that will happen.
30:43
And almost went towards a bit of like a almost like mystical sort
30:46
of vibes. I call it vibes.
30:49
And they became very weak in the practical sciences.
30:51
So today, brother, we're all of our, most of our discussions
30:54
focus on theoretical stuff, right?
30:56
We're want to just prove this is the belief.
30:58
This is the belief. I mean, this is England.
31:00
You guys have just your speaker's corner.
31:02
So look at Speaker's Corner. The debates are all about
31:05
theory. Yes, yes.
31:07
Where are the practical sciences?
31:09
We are nowhere to be seen. And this is not over like two
31:12
years. This has happened over 200
31:13
years, right? And the Sierra, as I just
31:16
mentioned, it's a practical science.
31:19
The Sierra is practical. So, so when we look at this like
31:22
basically from the angle of the West, like you said, of course
31:25
we don't have. It's not in politics, it's not
31:28
in education, not in health, and all of these things are the
31:32
basic necessities for any society or any community.
31:35
So how can we take examples from the Sierra and how do we build
31:39
upon those ideas as a community? Obviously, you mentioned there's
31:44
intellectual poverty, there's a lack of scholarship, there's a
31:47
lack of thinkers in in in this space.
31:51
How how would you say that? What, what are the steps
31:54
forward? What are the steps that the
31:56
community need to take from a perspective of philosophy,
32:00
epistemology, epistemology, like looking at the CR and building
32:03
upon that to build a system or some sort of framework in terms
32:07
of our politics and our. Education.
32:09
I believe the number one thing we need to focus on is
32:13
education. Education, right?
32:15
And I don't don't just mean from like a school because I'm a
32:17
principal at a school, but generally educational
32:20
institutes, we lack them severely, right?
32:25
A handler in let's say North America.
32:27
We have a couple like Nissan Institute movie Seminary and
32:30
there are some in England as well.
32:31
I'm not saying there's none, right?
32:33
There are. But generally the focus of our
32:35
communities is not that at all, right?
32:37
You have need to bring people from North America to do like
32:39
seminars for that's true, right? Which is interesting.
32:43
But generally speaking, you know that's not the case.
32:45
But when you look at the sera and you look at how the Prophet
32:49
started his message, I always give this example because Surah
32:54
alak is revealed first, right? And Allah Swantala says that
32:58
hey, you know, ekra bismirabhikalezi khalak.
33:01
OK, I created you from a small clot and I taught you Alama bill
33:05
kalam. I taught you how to use the pen
33:08
difference of you know what the BA means.
33:09
But anyways, I taught you how to use the pen.
33:12
I always say imagine the holy prophets, Allahu Ali Ali who the
33:15
community thinks he's an omi. He doesn't know how to read and
33:18
write, he's never been to school and he's coming and now
33:21
addressing the crowd that hey Allah is the one that taught you
33:25
how to use the pen. Now remember in this mukkun
33:28
society, not more than 1718 people could even use the pen.
33:31
So what's the point of this? Like it doesn't make any sense.
33:33
Why is he? How is this even effective?
33:36
It is effective, brother, because it shows that the
33:39
message that he's bringing is so powerful and so miraculous and
33:45
he has the confidence to go and go to a community.
33:48
Because look, it's almost like imagine a 5 year old walks in
33:51
today, OK, And imagine we have some, I don't know, a scientist
33:54
sitting over here and a 5 year old boy girl walks in and starts
33:57
talking about this technical jargon of medicine.
34:00
I will be looking at the the child and be like, wow, now if
34:04
the doctor freaks out, I'll be like, wait, this boy is serious.
34:09
Like something must be very special about this boy because
34:11
otherwise the doctor wouldn't be freaking out.
34:13
But the doctor is like, you know, whatever, He probably
34:15
copied a speech of Chachi BT or something.
34:17
Then I'll be OK. This kid just memorized.
34:19
If you notice, the elites of Makkah are freaking out because
34:23
they know this is not normal and Imam, the masses are looking at
34:27
the elites and like, hey, why are you guys freaking out?
34:30
So that means this man who is talking about bringing these
34:33
ayat must be something very serious, very deep, and he's
34:37
setting the bar so high that he's going as an omi.
34:41
He's going and attacking and confronting the elites of Makkah
34:45
and that is all power of knowledge, power, revelation,
34:48
power away. So whether the most important
34:50
thing that and we need to prioritize is to fuck or tackle
34:54
education and we do not unfortunately invest in
34:56
educational structures. Mashallah, you know this, by the
34:59
way, this podcast itself is one of those avenues.
35:01
It's an educational endeavor at the end of the day, right?
35:04
It's to get the information out. Education is one of those like
35:08
instances of that. Mashallah for you guys to do
35:10
that right. But generally speaking, I'm
35:13
saying we don't do that. So this is the biggest
35:15
inspiration that we can get from the Holy prophet #1 inspiration
35:18
#2 there. I mean, there's many case
35:20
studies we can discuss. I don't know if you want us to
35:22
discuss them right now, or there's many, many, many case
35:25
studies you can do from the seat of the Prophet.
35:27
So for example, we talk about the hegde of the mutkins to
35:32
Medina, the Mahajirin. You know, we tend to focus on
35:36
the fall Isle of Amid al Montmini.
35:38
You know, the Prophet made all these Mahajirin and the Ansar
35:41
brothers, and we say to the hello, Sunnah, but look who Imam
35:45
Ali was the Prophet's brother. Yes, brother is correct.
35:49
And that is his merit, no question about that.
35:52
But we kind of forget like the point of that event.
35:55
What about the rest? And by the way, that event
35:57
didn't happen in one day. There's hundreds of people
35:59
coming, yes, to manage all the inquiries and questions.
36:03
And the things the Prophet was expecting from the Ansar were
36:06
not easy. You guys live in London, right?
36:08
Your houses are very tiny, OK. The houses in Molina were even
36:11
smaller and profit is is expecting the Ansar to give half
36:16
of their properties for the Mahajan to come live in, give
36:19
them jobs in their farms, for example, hire them.
36:23
And in fact, there is an exception that the profit made.
36:26
This is one of the exceptions that he made in that in that
36:29
time that the Ansar can get its inheritance from the sorry, the
36:33
Mahajan can get it from the Onsar is not allowed in the
36:36
Sharia over there. He made an exception.
36:38
I look at this entire event as a case study for immigr
36:42
immigration. But I mean, it's probably not
36:45
the best time to talk about immigration.
36:47
But but let's but let's look at it, right?
36:50
Whether you have Muslims or generally, you know, people from
36:53
our countries back home, they immigrate here.
36:56
Either they're refugees coming from war stricken countries or
36:58
whatever. What infrastructure and systems
37:02
do we have in place to facilitate these muhajirin
37:06
coming in? Many of them will come in, they
37:08
will be struggling financially. They will be struggling with
37:11
their kids. Their kids might get get off the
37:13
path. What I'll tell you when I came
37:15
back from home, unfortunately I was like almost like a muhajir
37:20
coming back to Toronto, OK. And in one sense, first thing I
37:24
looked for was a Quran teacher for my kids.
37:27
We didn't have, I was like, wait, we don't have Quran in the
37:29
community. So I now have to find some guy
37:31
on Skype on the Internet from Pakistan who's going to teach my
37:35
and I don't like online teaching, by the way, right?
37:37
But Majboor, I'm forced. There's no option, no solution,
37:40
right? But I mean, that's a very small
37:42
example. I'm talking more bigger level,
37:44
like financial issues, educational issues.
37:46
We had refugee crisis in Canada, England, you guys have refugee
37:49
crisis in the Middle East. People leave their countries,
37:52
they get facilitated by non-muslim organizations, NGOs
37:58
that are non-Muslims and they will brainwash them.
38:00
They will brainwash them. They will make them look like,
38:02
you know, secularism is the most you know, we, we are saving you.
38:05
We are your saviours. And see, this happened in
38:07
Europe. Yeah, it happens.
38:09
I know, I know. Yeah, it happens.
38:11
It has already happened actually.
38:13
But I'm saying if you looked at this event of the hijra from
38:17
that lens, which is the, this is the SIRA.
38:19
So I'm looking at them like, hey, wow, this is an entire
38:22
policy you can derive about immigration and how you people
38:25
who are living here for 50-60 years, you should have been
38:29
ready for this. You should have facilitated.
38:31
These are more mini incoming at the end of the day, right?
38:33
Muslims are more mini incoming. They're part of your community.
38:36
Nothing, not even a converse. It's not even a conversation,
38:40
right? So this is just like another
38:42
case study that, you know, you can look, look into over here.
38:45
So as I said, there's, there's many, many, many, right?
38:47
For example, another one is this is actually a book written by
38:51
one of my teachers in To be honest, he was not my teacher,
38:54
but I had a connection with him. He was a history teacher in one
38:58
of the houses over there and he wrote a very interesting book.
39:01
I know Inshallah if I get Tawfiq, maybe we will translate
39:04
this. It is about how the Prophet
39:07
managed conflicts in Medina. Communities have conflicts,
39:11
whether doesn't matter if it's a community of Muslims or Shia,
39:16
it's a nature, human nature. How did the Prophet handle these
39:20
conflicts? And this book is very, it's
39:22
amazing where he talks about what are preventive measures of
39:26
the prophet took in Medina. So that conflict shouldn't even
39:28
arise to begin with. So a whole discussion on that.
39:32
Secondly is like, OK, if conflict is about to happen, how
39:36
did the Prophet handle that? And 3rd is OK, let's say a
39:39
conflict happened, now what? How do you handle that?
39:42
And then how does he handle it between the Moneen?
39:45
How does he handle it when it's the monarchy, right, because I'm
39:48
nafiqeen are actually in your community.
39:50
They're right. They're not non-Muslims.
39:52
Brother. There's so much you can learn in
39:54
terms of leadership, managing communities and I in Toronto,
39:58
I've said the executives of the Masjid brother.
40:01
Can you imagine executives, presidents, all these
40:04
individuals running community centers, they don't have any
40:06
awareness of the sera of the Prophet, the sera of the AL,
40:11
albeit, And you are a president representing a Masjid of the
40:14
Muslimeen. You must have some basic
40:16
knowledge about these fields and part of that is the prophetic
40:19
leadership. So a book, a book like this
40:20
would be very beneficial for them.
40:22
Right. I think that's very interesting
40:23
because even with things like conflict resolution, these are
40:26
things that are spoken about on like international level.
40:29
In the United Nations and. There's many academics that
40:32
write about conflict resolution. I think if we had an equivalent
40:37
talk from the Sierra of Rasulullah and Alveta him
40:39
Salaam, that's something very special.
40:41
And we have, I mean, I'm just, I'm saying like we have enough
40:44
in the Sierra where we can derive things and create entire
40:49
policies around us. We have enough, we have enough
40:51
information in this, in this field.
40:54
Like, the scholar wrote an entire book on managing
40:56
tensions, managing conflicts. There's so much, so much, right?
40:59
So. This this might be a bit of a
41:01
side note actually, but when you speak about these policies and
41:04
the things that have been discussed academically, are any
41:07
of these theories or kind of policies practiced in, for
41:12
example, countries that are Muslim or follow the Sharia or
41:16
even she are countries that. Have yes.
41:18
So for example, in Iran, right. The reason why I actually, maybe
41:22
I will can tell you a little bit of a history of how I got into
41:25
the Sierra because brothers, I grew up in our own communities.
41:28
They didn't know anything about the Sierra, to be honest.
41:31
But when I went to home, there was a series of workshops
41:35
happening by a scholar named Muhammad Taki Subhani.
41:40
He's nothing, nothing to do with Jafar Subhani.
41:43
He's one of the top theologians in Iran, OK, one of the top
41:46
mutaka lemin in Iran, and he was doing a series called Fikhosira.
41:51
I said Ajeeb, my fit already is complicated.
41:54
I've never heard that one. Now you're going to do the 5th
41:56
of the Sierra. So I said, Allah, let me check
41:58
it out. And I started to read the
42:00
transcripts, which are still online, actually 25 sessions in
42:04
Farsi, Farsi, right? And I started to, that's where I
42:08
got exposed to this entire discussion that, hey, wow, there
42:11
is an entire field that you can understand what the Prophet was
42:15
doing and derive understandings, and it contributes into
42:19
policies. It actually does, yeah.
42:22
For example, for example, in Iran, they have something called
42:24
the Expediency Council, right, which Imam Khomeini suggested
42:29
for it to be created after the revolution.
42:32
So the ulama that said there, when they figure out like what
42:36
is in the well-being of the community or the society,
42:39
they're falling back to these traditions and these Torahs and
42:42
this CEO of the Holy Prophet. So, yeah, there's a lot of
42:46
discussion happening in in places like Iran.
42:48
And they're not just in their institutes, in their politics.
42:51
Yeah, yeah, yeah, 100%. But it's all mostly in Farsi,
42:54
right? So it's not available in English
42:56
for people to benefit from. Yeah.
42:58
I love the case studies. Yeah.
43:00
It's it's bring reality to life because, you know, as a father
43:04
myself, I have two children. I'm not you're speaking about
43:07
Quran teacher and you know, our leaders and communities, they
43:10
don't know much about this year. I'm thinking now, am I in the
43:13
right country? Am I, you know, part of the
43:15
right community? But I think the real question
43:16
is, I think we all individually have an obligation of, of
43:20
somewhat to work towards this. But something is hindering us.
43:24
And what is it and how do we overcome that?
43:26
And how can we go towards this path?
43:29
But I think, you know, let's say brothers like yourself who have
43:32
maybe even if it's a small platform, right, or if you have
43:37
contacts with people who have bigger platforms in the massage,
43:39
it start pushing and facilitating scholars that are
43:44
well studied and well learned in these fields to start running
43:48
weekly biweekly classes. It's very, very important.
43:51
That's actually that's what I did when I got back to Toronto,
43:54
the first thing my home said. That's a Jaffrey, right?
43:58
He was from his centre and he really, really since I got back
44:04
from Qom, honestly, if it wasn't for him, I would not have been
44:06
able to do all of these programs at our mosque, Al Mahdi Center.
44:12
So I told him that I want to do a thematic sera.
44:16
And you know, as you, as you said, brother, the Islamic folks
44:18
talk about, you know, the wives of the Prophet, the wars of the
44:20
Prophet. So the first thing I did was
44:21
actually thematic analysis. I talked about the, the I talked
44:26
the whole 2 1/2 hours about the wives of the Prophet.
44:29
What, what I went to every single wife.
44:31
How did the marriage happen? What was happening and how did
44:34
you deal with them so that all the ayat of that are discussed
44:37
over there. Everything, everything 2 1/2
44:39
hours just on the wives of the prophet and, and critiquing any
44:42
of those Islamophobic sort of claims and stuff or wars of the
44:46
Prophet, you know, OK, he was a warlord.
44:48
This is what the Islamophobes say.
44:50
Discuss every single war, every single people don't even know.
44:53
There's 13 sort of skirmishes happened before Battle of Badr,
44:58
before the battle butter happened, right?
45:00
Yeah. So I mean, people don't really
45:02
know. And why were the Muslims trying
45:03
to do that? Because all of their assets were
45:05
taken away from the. The muckers had taken all of
45:07
their assets. They wanted their properties and
45:09
their wealth back. The muckers were taking them as
45:11
caravans to Syria and Palestine to trade and, you know, do
45:15
business. So the Muslim wanted their
45:17
things back, right. So I did thematic sita and then
45:21
in the month of Ramadan. So this was another tough one.
45:24
So I I don't know. I said, I called me to say it,
45:27
Ali, like you need to do Ramadan.
45:28
I said I'm so busy with the school, this icon.
45:31
I said, no, you must do it. I said, OK, I'll survive, but
45:34
I'm not going to do it on the member.
45:36
I don't want to do lectures. I said I want to so, you know,
45:40
sit on the stage and give classes in the month of Ramadan
45:44
on the sita. And he's like, OK, I said, well,
45:47
I said, but you know, some of the uncles are going to get
45:49
really upset and he's like, I'll handle that.
45:53
And he handled all of the complaints because people are
45:56
not used to it. The youth were coming, which is
45:59
my main crowd at this point, you know, the next generation.
46:04
And so those are actually all on YouTube that that specific
46:07
lecture series where I'm sitting on the stage and these are
46:10
Ramadan lecture nights, right? Just these sera and then also
46:15
brothers I started to see every Saturday.
46:18
So look, these two, three, three things are the starting point.
46:22
Now, believe it or not, people might not know people who follow
46:24
me online. I've done the seat of Imam Ali,
46:26
Talema Mehdi twice, but it's not published.
46:30
Inshallah, pray for me. I do a proper seat where it gets
46:32
published, but I've taught it twice actually.
46:34
And I do it in a way where I start with the seat of the
46:37
Prophet and then I continue. And it honestly, it makes such a
46:41
beautiful story at the end of the day.
46:44
But we have to take a step, start it.
46:46
If, if weekly is too much, which it might be, London's a busy
46:50
city, bi weekly brothers, even once a month start something,
46:54
get someone to come in who's done the work, done the research
46:57
right and get them to start. You will see slowly, slowly,
47:00
things happen slowly. And the prophetic Serie again
47:03
itself is an indicator that shows us that, hey, things
47:06
happen slowly. You know, when the Hijra happens
47:09
after 13 years of struggle and you know, Prophet went to Thai
47:13
if he got hit with the stones, Allah says alumnus.
47:16
You know, when you read that, it seems like maybe there was like
47:19
a small challenge that the prophet went through for like a
47:21
day or two. No Allah saying alumnus in 13
47:25
years of struggle. I'll mention one more story
47:28
again, the sera, because this show, it gives me a lot of
47:32
inspiration. When the Prophet came back from
47:34
Thai F, he was injured, he was bleeding and he took some refuge
47:40
in someone's garden and he started to do dua.
47:43
He says, oh laleg, where should I go?
47:44
Because I cannot enter into Mecca, Abu Talib, my army, my
47:48
protector has passed away and the people of five don't want to
47:51
accept me. What should I do?
47:53
Based on the traditions Allah Matala revealed, Prophet Surah
47:57
Nuh. OK if you read Surah Nuh you
48:02
will not find the mention of the story of the ship of the Ark
48:06
even though no that's the most famous Surah new is not about
48:11
the ship it's a law sending the Surah to comfort the prophet
48:15
that hey you think you had a tough there's another prophet
48:19
who had it way tougher than you. He was there for hundreds of
48:22
years struggling and struggling and and and he's quoting profit
48:25
new Allah quotes profit new a a new is saying, Oh Allah, what do
48:28
I do? I go in their homes, they don't
48:30
accept me. I go, you know, public, they
48:32
don't accept me. I go into private.
48:33
They don't accept me nighttime, they don't accept me in morning.
48:36
They don't accept me unless giving profit comfort and it
48:40
gives you inspiration that hey, our projects, our initiatives.
48:44
You know, if some people give up in 1-2 months, 1-2 years, they
48:46
give up. No brothers, keep going.
48:48
Keep putting your effort, if you are sincere, inshallah you will
48:52
see the results and we don't we shouldn't have any doubt in this
48:55
if we have any Iman and Allah Samant Allah in the in the
48:59
Prophet and the IMA, look at their lives like they put in so
49:01
much effort. Imam Sajjad Hai Salaam started
49:05
the process. It still took 30 years.
49:09
Then Imam Baker came, he started to put a little bit more effort
49:13
into the school. Look, look at what they're
49:15
focusing on education. And then Imam Salih Assalam,
49:18
finally, after 40 years, 50 years, they were able to.
49:22
But the spark started after Karbala, right?
49:26
But if Imam Sadaj says, oh, you know, forget it.
49:28
You know, I've been giving all these duas, nothing's happening,
49:30
nothing's changing. Or Imam Bakai Salam came and
49:32
said, hey, you know, my dad tried for 30 years, there's no
49:35
point. This community is useless.
49:36
No, no, no, no. They kept going, pushing slowly,
49:39
slowly, slowly, slowly. You know, one companion comes
49:42
from poofa, second one comes. Third one comes after a few
49:45
decades. They have a whole sheer
49:47
community built, yeah. I think what you said about
49:50
starting classes is actually very interesting.
49:51
If we look at other communities in the in the Muslim community,
49:56
they do have their classes and they actually pack them out.
49:58
And even like if we look in universities and even the
50:02
seminars that we do in our communities at Hamdallah, when
50:04
we do have a speaker come and there is a topic Hamdallah, we
50:08
do pack them out. I don't.
50:09
Obviously you had your seminar at.
50:11
Stanmore Yeah, I was, I was. I was surprised with the turn
50:14
out. Yeah, it was like 50-60 people.
50:16
Yeah. Hamdallah handle.
50:17
Yeah, yeah, there's a limit. We put a limit on the
50:19
attendance. Hmm.
50:20
Like when I did it in Toronto, I got 40 people, so 60 was more
50:24
than the yeah. So I got I.
50:25
Think it shows that there's a thirst for it?
50:26
Yeah, it is definitely Pete. There is an audience.
50:30
So. So why do you think it is then
50:32
that we haven't been able to to get that going if there is the
50:35
thirst and there are the people that want to go to these?
50:37
Projects we have to facilitate, like there has to be individuals
50:40
who facilitated, right? Like maybe there's shyness or
50:43
hesitation, but there shouldn't really be.
50:44
Yeah, yeah. I agree with Muhammad Ali.
50:46
There is a thirst, yes, And I say that's why because, well,
50:49
Ahmed's not here, otherwise he'll back me up here.
50:51
But throughout the last few months, we've always said, look,
50:54
we need to speak about us all Allah.
50:56
We need to know who sooner more we know we want to discuss his
50:58
life. So we are interested in this,
51:01
like we're interested in having these these discussions,
51:03
learning more about our love of messenger.
51:06
And we do. But I think we don't know where
51:08
to go because I think the people on top of us don't really
51:12
facilitate anything or guide us in this in the sense.
51:16
And I hope this conversation, at least in shall.
51:18
I hope it becomes like a catalyst.
51:19
In Charlotte, start open. The good kind of ones.
51:22
I hope so. In shall I hope so, and.
51:25
I think as Muslims, I think just as well given like the rise of
51:29
the the rights we see here now in the UK against immigrants and
51:32
particularly against Muslims as well when it comes to faith, is
51:35
that as Muslims, how do we react?
51:37
I think firstly, and we would know how to react if we learn
51:40
from the case studies, for example, of what was the clock
51:44
of Rasul Allah, How would he deal with such people, you know,
51:47
wanting to come attack religion, attack Muslims.
51:50
How do you deal with the people? How do you speak with them?
51:52
Where do you go? Do you go on hiding?
51:54
Do you defend yourself? Yeah, we're like loose cannons.
51:57
Like we don't know if we don't know Rasul Allah, we don't know
52:00
how to live the way he wants us to.
52:02
To come. We don't have a compass.
52:04
Like what do we? What are we doing?
52:05
Yeah, I agree. I agree.
52:07
So you mentioned obviously the series that you you recommended
52:11
for the average Shia to kind of get familiar with or sort of
52:15
that. How about for the the readers
52:17
amongst the laymen? What would you?
52:18
What would? You.
52:19
Yeah. So I mean, there are a couple of
52:20
books available. So if you are a reader, then I'm
52:25
going to just mention books that are not necessarily just written
52:28
by Shias because I'm assuming you're literate enough to know
52:33
when something is like totally not right.
52:35
But there's a very interesting, if you're more into, let's say
52:37
like novel type books, there's a very beautiful book called
52:41
Mohammed the World Changer. And it's written like a story,
52:44
like a narrative. I actually did this book with
52:47
our middle school students in school and they really, really
52:50
loved it, right. And it's a narrative.
52:52
They've storified the seed of the prophet.
52:55
But in a it's very good. Like you'll be if you read the
52:57
first couple couple of chapters, like it will bring tears to your
53:00
eyes. It talks about him losing his
53:02
mother and his, you know, grandfather and all of that.
53:04
So Muhammad, the world changer and intimate portrait by
53:08
Muhammad Jabara, the author's name.
53:11
There's another book which is good for high school students
53:14
and even older, like people like our age.
53:16
It is called Revelations by I believe, Mehraj Mohyuddin.
53:21
So he's not a scholar or anything like that, right?
53:23
He's just an individual who's written this book.
53:25
But it's very, very, it's like a textbook actually.
53:30
So it has like maps and visuals and it costs like even Western
53:34
academics where they have commented on the prophets life.
53:38
But like in the bias in this book is like, for example, and
53:41
it's diverted to such a long book.
53:43
But like it doesn't mention the deed, right.
53:46
When I was yeah, I was like, what on earth?
53:47
Like what the what on earth? Right.
53:49
Like you've written the whole book is very lengthy.
53:52
So we just mentioned it. Like why did you not mention it?
53:54
So that type of bias exists in works like these by the type.
53:57
Sure reader. Like you will be able to pick it
53:59
up immediately. Other than that, you have Sheikh
54:02
Rasul Jafariyan. Some of his books are have been
54:04
translated Prophetic Sera, a political life of the Prophet.
54:07
You have Ayatollah Jafar Subhani's book called The
54:09
Message. These are all available on
54:11
al-islam.org, these ones. So yeah, these are some of the
54:14
books that people can read and, you know, go through them and
54:17
shall I? Yeah.
54:19
I enjoyed this conversation. I don't want it to end and and
54:23
say that I I I don't say this lightly like I've my heart has
54:26
feel very content since the beginning of this conversation.
54:29
First, because we're speaking about Allah, Salah Ali while you
54:31
were selling, but I've actually learnt something that I have an
54:35
extra added thirst to now knowing more about my prophet,
54:38
our prophet and Rahmat al Ilan. I mean, ultimately, yes.
54:43
I love Salah. Say it.
54:47
We took a lot of your time, we learnt so much, we gained so
54:50
much. And I know you've been very busy
54:52
and you've been very kind to give us, how can I say, allowing
54:56
us to, to feature here in the podcast because I know you're
54:58
very busy. You've been in Bosnia, you're
55:00
travelling in the next few hours to go somewhere else now.
55:03
So it's good luck with the journey.
55:06
Thank you so much, they Allah give you.
55:07
The tophic and the shallow you can continue in the service of
55:10
Islam and I know if anyone doesn't know much of the said
55:14
yet, now is your chance to get to know the said.
55:16
I know we can find you work online on YouTube.
55:19
I've seen articles, some books published on aliceland.org.
55:22
Where else can we find your? Website.
55:23
So I have a website calledicraonline.net.
55:26
OK, I have a YouTube channel by that same name, Icra Online and
55:30
then I guess Instagram, but I usually just put up travel
55:32
pictures. I'm being into travelling, which
55:35
is as a side point. I travel for learning purposes,
55:38
not for just having fun because I believe Rehla is part of the
55:42
learning process, journeying. And so even my trips are all
55:46
with that intention and sort of that goal.
55:49
So people are interested in seeing how travelling impacts me
55:52
and my exposure and you know all that they can check me out on
55:55
Instagram. Other than that, brother, I'm,
55:57
you know, I'm not world famous or anything so.
56:00
I mean, I love the fact you say you actually capture the moments
56:03
of your travels. Yeah, Because normally when we
56:05
look up to first, let's say our lemma or scholars or speakers or
56:07
something, we just see them on the pulpit.
56:09
This is Islam. Go home, learn this.
56:11
This is Haran salad. So it's nice to see, I think.
56:14
Yeah, one. 100% I think it also like kind of enriches.
56:18
It's, it's the, it's the kind of this is what our Lamar used to
56:22
do. Obviously we, we spoke on drama
56:24
nights. We did a series with regards to
56:26
different books, classical books, we did out of Kalfi.
56:28
So we spoke about Shekhar Collini's travels.
56:30
We spoke about Shekhar Normani's travels, Shekhar Sadok's.
56:33
Travels the Luke traveled to 30 plus cities.
56:35
You know, when I read that, I was like, OK, I'm really behind.
56:39
Yeah, yeah, exactly. So yeah, it's it's nice because
56:41
I think in our, in our day and time, people tend to think of
56:45
travelling as something that people just do to put up
56:47
pictures on Instagram. And so on and so forth.
56:49
So it's good to have another angle on traveling and the
56:52
scholarly kind of understanding of going places to actually
56:56
learn and to see the different taraf.
57:00
Yes. So yeah, Michella.
57:02
Thank you so much brother, Thank you so much.
57:04
It was my honor, my pleasure to be here and I hope inshallah all
57:08
the benefit. The competition was beneficial
57:10
for the audience and if there was anything that was said wrong
57:13
or mistaken, we ask forgiveness from Allah, Inshallah.
57:17
Thank you so much, brothers. That's what I'm saying.
57:18
Thank you so much and for our brothers and sisters listening
57:21
and watching wherever you are around the world, smash that
57:24
subscribe button. Make sure you're tuning into
57:28
Juma Knights. Believe me, if you haven't
57:29
watched the show yet, you're missing out and there's so much
57:32
to learn. Used to be you speak about many
57:33
books. There's even Quran, TFC, there's
57:36
like so much. Not FCR, it's more like A.
57:39
Teddabur OK, OK, forgive me that.
57:42
It's very important to make. Sense of but again, it's the
57:45
pleasure Co hosting beside you. One day I'll be on Johanna
57:50
Habibi. And there you have it.
57:51
Thank you so much. What's Salaam, alaikum,
57:54
warhmatullahi or barakat?