Live with Sapience Institute: Q&A with Imran Hussein & Hamza Tzortzis (2021-12-24) #

0:00:05 brothers and sisters
0:00:07 and friends
0:00:08 welcome to the sapience institute live
0:00:10 it's me and
0:00:12 brother imran hussain salaam alaikum
0:00:14 salaam
0:00:21 good good so brothers and sisters what
0:00:23 we're going to do is just give you a
0:00:24 quick update and also just provide an
0:00:26 opportunity for you to ask questions
0:00:29 generally about sapience and also about
0:00:32 islamic thought
0:00:33 islamic theo philosophy and if we can't
0:00:36 ask answer the question we will answer
0:00:38 if we can't we'll refer you to someone
0:00:40 who can insha allah
0:00:42 so
0:00:43 just a quick update i believe hopefully
0:00:46 many of you have already seen our new
0:00:48 publication called the burhan in actual
0:00:51 fact if i get in mind if you could just
0:00:53 pass it it's underneath the laptop
0:00:55 there you go
0:00:57 so this is the publication the burhan
0:01:01 arguments for necessary being inspired
0:01:03 by islamic thought this is by muhammad
0:01:05 hijab
0:01:06 and it's around 80 pages
0:01:09 it's
0:01:10 essentially a re-articulation of ibn
0:01:12 sinha's argument for the necessary
0:01:14 existence for
0:01:15 for rajib al-wujud as we say in the
0:01:18 islamic tradition because allah is the
0:01:20 necessary existing being and he is one
0:01:23 he has a will and he is powerful and so
0:01:25 on and so forth and it's a
0:01:26 re-articulation of this argument
0:01:28 in a contemporary
0:01:30 reality in a contemporary sense applying
0:01:32 it in a contemporary
0:01:35 language if you like and it deals with
0:01:37 objections actually in actual fact
0:01:39 chapter five deals with the major
0:01:41 objections
0:01:42 and it also refers to the works of the
0:01:45 11th century theologian al ghazali may
0:01:47 allah have mercy on him and also ibn
0:01:49 tamir the 14th century theologian may
0:01:51 allah have mercy on him as well and
0:01:53 other scholars and
0:01:56 it refers to islamic thought but i think
0:01:57 it's very unique
0:01:59 book
0:02:00 because
0:02:01 what he does hijab applies the arguments
0:02:04 for necessary being
0:02:05 to pastor unapologetic settings and he
0:02:08 uses fictitious characters called
0:02:10 richard and betty and it is quite
0:02:12 powerful and i want to read something to
0:02:14 you
0:02:15 uh concerning the end which is a which
0:02:17 many of you may think is a bit
0:02:19 antithetical to the
0:02:21 muhammad hijab
0:02:23 persona but i think it was very deep and
0:02:25 powerful basically what he says at the
0:02:27 end he says
0:02:28 having said this
0:02:30 we have seen through the hypothetical
0:02:32 scenarios in each chapter that a cold
0:02:35 and rational approach by itself
0:02:37 can never be sufficient
0:02:39 for the atheist detractor to feel truly
0:02:41 comfortable with the arguments presented
0:02:44 they will usually need to feel
0:02:45 comfortable with the person making these
0:02:48 arguments
0:02:49 despite personally being unaware of any
0:02:51 formal psychological studies conducting
0:02:54 conducted on this matter with clearly
0:02:56 defined parameters it is perhaps the
0:02:58 case that past trauma and relationship
0:03:01 difficulties can sometimes be a key
0:03:04 indicator to the theological attitudes
0:03:06 which people have
0:03:07 ironically
0:03:09 sometimes the best way to convince
0:03:11 someone of god is to refrain from
0:03:14 arguing for god's existence
0:03:16 sometimes arguments of detractors need
0:03:18 to be attacked but in other cases it
0:03:20 takes bravery not to attack
0:03:23 pastorally one must read the prevailing
0:03:26 mood and assess the available options
0:03:28 being emotionally and socially
0:03:31 intelligent can sometimes be more
0:03:33 valuable than having the best arguments
0:03:35 civilization has had to offer i think
0:03:38 that was a beautiful end notwithstanding
0:03:41 it's a very robust argument and it's one
0:03:44 of those arguments that doesn't require
0:03:47 any empirical data because it makes a
0:03:49 very powerful argument that anything
0:03:51 that science brings whether it's the
0:03:52 multiverse or any other future type of
0:03:55 scientific conclusion
0:03:56 anything that science brings that
0:03:58 scientific reality
0:04:00 is going to be contingent and when you
0:04:02 read this argument you'll understand
0:04:04 that well if a scientific conclusion or
0:04:05 what it refers to is going to be
0:04:06 contingent then it cannot be provided as
0:04:10 a basis to attack the argument for the
0:04:12 necessary existence of god it's a really
0:04:14 good argument it's a really good piece
0:04:17 you can download it for free on the
0:04:18 sapience institute website if you go to
0:04:21 sapience institute.org forward slash the
0:04:24 burhan and when you go to that link you
0:04:26 could also access the printed copy and
0:04:29 you could purchase the printed copy from
0:04:32 amazon now by the way just to be very
0:04:34 clear we receive no royalties for this
0:04:37 it's literally zero
0:04:38 okay so the cost is the amazon print
0:04:41 price and any other price that they add
0:04:43 to it but we receive zero money from
0:04:45 this we made sure that when it says
0:04:47 royalty we put all zeros right so it's
0:04:50 the print price from that perspective so
0:04:52 you could get a hard copy and you could
0:04:54 download the ebook for free as i repeat
0:04:57 go to sapienceinstead.org forward slash
0:04:59 the burhan so
0:05:01 this is something that's coming up well
0:05:03 that's that we've done also in the next
0:05:05 couple of days brothers and sisters by
0:05:07 the end of december we're also going to
0:05:09 basically launch our learning platform
0:05:12 yes
0:05:13 we're going to launch our learning
0:05:14 platform in sha allah and we're going to
0:05:17 provide the link in due course and the
0:05:19 learning platform's going to have many
0:05:21 courses on there around 12 to 13 courses
0:05:23 so by ramadan you're going to have at
0:05:25 least 12 or 10 to 13 courses on there
0:05:28 but we're going to first launch with
0:05:30 three main courses course number one is
0:05:33 awakening the truth within our advanced
0:05:35 our training course course number two is
0:05:37 no doubt basically 10 effective
0:05:40 strategies on how to do with your doubts
0:05:42 destructive doubts and the doubts of
0:05:43 others and course number three is
0:05:46 awakening the truth within the advanced
0:05:48 our training course in the spanish
0:05:49 language and every week or every 10 days
0:05:52 every couple of weeks we're going to be
0:05:53 releasing a new course so the course
0:05:55 after that i believe is going to be
0:05:57 called the rules of engagement which is
0:06:00 by dr sapphir chaudhary and it's going
0:06:02 to be on how to engage in monadora in
0:06:05 discussions and debate
0:06:07 and debates in the context of the of of
0:06:09 the quran and the sunnah and the islamic
0:06:10 tradition it's going to go through some
0:06:12 logical fallacies critical thinking and
0:06:14 so on and so forth and the ethics of
0:06:17 engaging with other people
0:06:19 and we have so many other courses coming
0:06:20 up we have of course on liberalism we
0:06:23 have two courses on christianity of
0:06:24 course on nihilism we have a course on
0:06:27 feminism coming up and all of this
0:06:29 inshallah is going to be made available
0:06:30 to you so we're going to launch this
0:06:32 month insha'allah with those three
0:06:33 courses
0:06:34 and every couple of weeks so every week
0:06:37 we're going to be releasing another
0:06:38 course so this is and this is all free
0:06:39 by the way this is all free so this is
0:06:42 the kind of like pre-release marketing
0:06:44 that i want to announce uh to you insha
0:06:46 allah also in january releasing a book
0:06:49 in february releasing another book in
0:06:51 march we're releasing
0:06:52 hopefully two books and maybe three so
0:06:55 in total we're going to have so many
0:06:57 free books coming out in sha allah on
0:07:00 different topics concerning christianity
0:07:02 considering the concept of god
0:07:03 concerning doubts concerning the proof
0:07:06 of prophethood and so on and so forth so
0:07:08 alhamdulillah the team have been
0:07:09 extremely busy and there's lots coming
0:07:11 out in sha allah brothers and sisters
0:07:13 and also we're going to be launching our
0:07:15 podcast
0:07:16 in january in sha allah i'm not going to
0:07:18 give you the name not yet we've the name
0:07:21 is being decided we're just working on
0:07:22 the branding now branding now but we're
0:07:24 going to be also launching our podcast
0:07:27 which would also be available on this
0:07:28 channel insha allah as well as that
0:07:31 we're going to be producing lots of
0:07:32 videos for you guys but the main focus
0:07:34 as you know is you know our vision in
0:07:37 sapiens institute is to really see a
0:07:40 world where people receive the message
0:07:41 of islam and that people can share and
0:07:44 educate
0:07:46 people about islam academically and
0:07:48 intellectually and our strategic focus
0:07:50 is based on two main things number one
0:07:52 that sapiens institute itself actually
0:07:54 defends and shares and educates others
0:07:56 about islam intellectually and
0:07:58 academically and we actually develop
0:08:00 others to do so the same so those these
0:08:02 are our two primary key aspects of our
0:08:06 strategy and i'd just like to thank
0:08:08 every single one of you for supporting
0:08:09 us whether whether that's with your own
0:08:11 resources with your dua with your
0:08:13 supplication with your feedback
0:08:15 whatever you've done
0:08:17 i just want to say may allah reward
0:08:19 every single one of you so
0:08:21 i have imran here anyway how are you
0:08:24 good good to see you bro those are some
0:08:25 important updates yes sorry so what
0:08:28 we're going to do is podcast yeah
0:08:30 podcast yeah you're not going to tell us
0:08:31 the name no not yet not yet so what
0:08:34 we're going to do brothers and sisters
0:08:35 we're going to invite some of you on let
0:08:37 me just send you the link
0:08:39 um and then we have imran here
0:08:41 to answer your questions as well in sha
0:08:43 allah
0:08:45 let me just share that link where is it
0:08:47 gone
0:08:48 there you go
0:08:50 so brothers and sisters any of you that
0:08:51 want to come on live to ask some
0:08:54 questions specifically imran because
0:08:56 he's our guest today as well
0:08:58 alhamdulillah please go on to the stream
0:09:01 yard link insha allah and i think since
0:09:04 we have imran here it's very important
0:09:06 to
0:09:08 use his specialism meaning that you know
0:09:10 he's focused on obviously islamic
0:09:12 theology in general but also
0:09:14 concepts concerning existential
0:09:17 realities concepts concerning
0:09:20 nihilism purpose of life
0:09:22 and iran has a forthcoming book coming
0:09:24 as or inshallah which he could talk
0:09:26 about a bit later
0:09:28 so let's get
0:09:31 zafar
0:09:33 parka insha allah to
0:09:46 yes we can
0:09:48 yeah how are you all doing
0:09:50 alhamdulillah good brother how are you
0:09:52 i'm the lamp fine uh i'm sorry if i
0:09:54 sound a bit nervous the first time i'm
0:09:56 coming online
0:09:57 no no you saw my brother mashallah
0:10:01 yes so
0:10:03 this is like one question that i have
0:10:04 had for quite a while like what would
0:10:07 your answer to be
0:10:09 what you what would your answer be to
0:10:10 the question of
0:10:12 what was the reason behind like god
0:10:15 creating humans and jinn as in like not
0:10:19 the answer about like to worship him but
0:10:21 what was the wisdom behind that like god
0:10:23 being
0:10:24 you know uh
0:10:26 all knowing all powerful not needing
0:10:28 anything what was his purpose
0:10:31 to create like beings to test them
0:10:36 like because whenever like most of the
0:10:38 questions
0:10:39 i have an answer to them when asked by
0:10:41 people by other muslims or non-muslims
0:10:44 but then i always have this question
0:10:45 that you know like
0:10:46 uh the world we live in like it's a
0:10:49 world where
0:10:50 like some people are probably not going
0:10:52 to get the perfect message of islam
0:10:54 delivered correctly
0:10:56 people have their own biases people have
0:10:58 their own like uh psychological
0:11:00 limitations
0:11:02 so like why did god decide to test us in
0:11:05 this way like what would your answer to
0:11:07 be that and like just as
0:11:09 like just to clarify
0:11:11 i'm perfectly fine with the answer that
0:11:14 god does what he wills you know lives
0:11:17 alone that we are the ones to be
0:11:19 questioned
0:11:20 but like if you can give a good answer
0:11:22 to this it would really help a lot with
0:11:24 my iman so
0:11:27 bro can i ask you can i ask you a quick
0:11:29 question why did you say it would help
0:11:31 with the iman
0:11:33 it would like uh i mean this is one
0:11:36 question that really sometimes like
0:11:38 makes me
0:11:39 kind of
0:11:41 weak i'll i don't know if that's a good
0:11:43 thing to say but like yeah that does put
0:11:45 some doubts into my heart
0:11:47 but
0:11:49 yeah
0:11:52 no no because i the reason i'm asking
0:11:54 brother is because you know on one end
0:11:57 you said that you know it's you
0:11:58 understand that we are the ones to be
0:12:00 questioned and not allah knowing who
0:12:01 allah is
0:12:03 then at the same time you've you've
0:12:04 mentioned that it creates some sort of
0:12:07 agitation or doubt within you so i mean
0:12:11 both can't be completely true at the
0:12:13 same time so i'm trying to understand
0:12:15 you said that it creates doubt is it
0:12:16 does it create doubt because you feel
0:12:19 you need the answer to that question or
0:12:20 is it something else
0:12:23 what i would say is that if i did get
0:12:25 the answer to that i would be more
0:12:27 content with my iman
0:12:30 okay so so
0:12:32 if i was to say to you right now that
0:12:35 allah is the most wise
0:12:38 and we are not
0:12:40 and therefore we may understand some
0:12:42 aspects of
0:12:44 you know this reality we may not
0:12:45 understand it and this is one if i said
0:12:47 to you this is one of those things
0:12:48 that's beyond us or is not a part of the
0:12:50 knowledge that we're given then how is
0:12:53 would that be problematic why i'm trying
0:12:55 to understand why that would that would
0:12:56 be problematic for you
0:13:00 oh
0:13:02 it wouldn't be problematic as such
0:13:05 as i said like i am perfectly fine with
0:13:07 the answer that you know god can do what
0:13:09 he wills but like if i have a better
0:13:11 answer
0:13:12 i would be happy with that okay if we
0:13:14 add to that say god can do what he wills
0:13:16 and god knows everything allah wants
0:13:18 best for us and that also means that
0:13:21 he's given us what we need and if he's
0:13:22 kept something from us then that's best
0:13:24 for us as well so if this
0:13:27 this aspect of knowing why exactly why
0:13:29 allah created us
0:13:31 to test us is something that's not given
0:13:33 to us and we understand that that's
0:13:35 within allah's perfection that's with
0:13:36 allah he's not given us this information
0:13:38 for a reason and that's the wouldn't
0:13:40 that should be sufficient for us knowing
0:13:42 who allah is
0:13:46 yeah that seems fair
0:13:47 yeah because because
0:13:49 i'm not trying to undermine it bro
0:13:51 because a lot of people have this right
0:13:52 and i think one of the reasons people
0:13:53 have this
0:13:54 is because we live in a society which
0:13:56 literally wants to understand everything
0:13:59 right and and this so we have a type of
0:14:01 god complex where we think
0:14:03 that we not only are the most
0:14:05 intelligent
0:14:06 that we've ever been as humanity today
0:14:08 in the 21st century but that we have we
0:14:10 we need to know it's almost there's this
0:14:12 internal i need to know i need to
0:14:14 understand everything but we don't we
0:14:16 don't have the capacity to understand
0:14:18 everything for one
0:14:19 and there really isn't a need to
0:14:21 understand everything like from our
0:14:22 perspective bro
0:14:23 the fact that allah has told us he
0:14:25 created us to worship him and he's told
0:14:27 us that that is the root to success
0:14:30 that's i mean that is what we need to
0:14:32 focus on right because at the same time
0:14:34 we know that allah doesn't need us to
0:14:36 worship him
0:14:37 you know allah allah is free of need
0:14:39 allah wants us to worship him but he
0:14:42 doesn't need us to worship him
0:14:44 right and and he wants us to worship him
0:14:46 because that is the way it's set up
0:14:48 that's the way we will find success and
0:14:50 allah wants us to be successful
0:14:52 this is very powerful bro
0:14:54 i think what iran said was fantastic
0:14:57 very very powerful and it
0:14:59 and we have to understand as well bro
0:15:01 that even when look at the scientific
0:15:03 paradigm when scientists for example
0:15:06 they
0:15:08 love science they respect science they
0:15:11 believe in science they think it's the
0:15:13 best way to understand how the world
0:15:14 works which is perfectly fine
0:15:16 there are some things that they don't
0:15:18 know
0:15:18 and they admit they don't know for
0:15:20 example they are yet to find a link
0:15:22 between the newtonian paradigm and the
0:15:25 quantum reality right the almost
0:15:28 non-negotiable paradigms
0:15:30 they have an unknown there are many
0:15:32 unknowns
0:15:33 but yet they don't throw the baby out
0:15:35 with the bath water and they are still
0:15:36 convinced concerning the scientific
0:15:38 enterprise so when you look at different
0:15:41 domains of knowledge
0:15:44 they are convinced with the particular
0:15:46 domain of knowledge that it's best
0:15:48 placed to answer certain questions
0:15:49 concerning specific phenomena but they
0:15:52 have other questions that they can't
0:15:53 answer and they say well we just don't
0:15:54 know yet or we will never know but that
0:15:56 doesn't now mean that you throw the
0:15:58 whole maybe you know the scientific
0:16:00 enterprise out of the window the other
0:16:02 thing to understand is to focus more
0:16:03 immersion about wisdom
0:16:05 if allah
0:16:06 is and we have a maximal perfect
0:16:10 theology we believe allah's names and
0:16:11 attributes are to the highest degree
0:16:12 possible
0:16:14 so allah has the totality of knowledge
0:16:16 and wisdom
0:16:18 we are not like allah allah says laser
0:16:20 can
0:16:21 there is nothing like allah subhanallah
0:16:22 word to allah we can never
0:16:25 know the wisdom of allah we can unless
0:16:28 he's given us a portion we can never
0:16:30 know the totality of his knowledge of
0:16:31 wisdom why because of who we are we are
0:16:33 contingent limited beings were not
0:16:35 perfect
0:16:36 allah is perfect
0:16:37 he has no deficiency or flaw we have
0:16:40 deficiencies and flaws
0:16:41 so these questions enters the realm of
0:16:44 allah's maximal
0:16:46 knowledge and wisdom is the realm of
0:16:48 that type of knowledge and wisdom that
0:16:50 we cannot access by virtue of our
0:16:51 limitations
0:16:53 and this happens everywhere bro like for
0:16:55 example you know you might be a doctor
0:16:56 right
0:16:58 and
0:16:59 you may never be a doctor
0:17:00 and you have to submit to the authority
0:17:03 of a doctor when they tell you that you
0:17:04 have a particular disease and they give
0:17:06 you some medicine
0:17:07 and this is just a fact of life
0:17:08 sometimes we have to submit to the fact
0:17:11 that there is an authority and we don't
0:17:13 have access to their knowledge because
0:17:14 of our own limitations but we are happy
0:17:16 to submit to that authority by virtue of
0:17:19 who they are if we could do that with
0:17:20 doctors that are limited and contingent
0:17:22 imagine allah subhanahu wa ta'ala who
0:17:24 create the doctor and allah subhanahu wa
0:17:26 talu has maximum knowledge and wisdom
0:17:28 that's the first thing to understand
0:17:30 the second thing to understand which is
0:17:32 something that i've written in the book
0:17:33 the divine reality which you could
0:17:34 download from the sapience institute
0:17:35 website
0:17:37 is i focus on this wisdom aspect but i
0:17:40 also say consider this
0:17:42 allah subhanahu wa ta'ala is
0:17:44 the source of oh goodness and it follows
0:17:46 that he loves good he loves oh goodness
0:17:50 now think about the story that we are
0:17:51 playing out right now
0:17:54 humanity has been created to be tested
0:17:56 and if those who pass the test they're
0:17:58 elevated with regards to the rank to in
0:18:01 terms of spiritual rank beyond the
0:18:03 angels and if we pass this test we have
0:18:06 eternal bliss
0:18:08 in love
0:18:09 and in eternal happiness with the one
0:18:11 that created us this is one of the
0:18:13 greatest good stories ever told
0:18:15 so it follows that since allah is
0:18:18 the social or goodness and he loves all
0:18:20 good then he wanted this story to become
0:18:22 a reality
0:18:23 so in a way
0:18:25 what we're living out is actually a
0:18:27 manifestation of allah's names and
0:18:29 attributes so it's like for example an
0:18:31 artist and i'm not making an analogy
0:18:34 because there is no analogy with allah
0:18:35 subhanahu wa ta'ala but by greater
0:18:38 reason it's an a fotura argument so
0:18:40 think about this an artist
0:18:43 he is inevitably if he has the
0:18:45 attributes of being a good artist he's
0:18:47 inevitably at some point gonna create
0:18:49 some great art
0:18:51 by greater reason allah subhanahu wa
0:18:53 ta'ala is the source of goodness and
0:18:55 he's going to make this good great story
0:18:56 a reality
0:18:58 so that's another way of looking as well
0:19:00 but the best way is what iran said is
0:19:02 allah subhanahu wa ta'ala is the wise he
0:19:05 has the picture bro we just have a
0:19:07 pixelated understanding of reality
0:19:10 and
0:19:12 we would only know a pixelated
0:19:14 understanding by virtue of our own
0:19:15 limitations our cognitive limitations
0:19:17 our physical limitations
0:19:18 and allah said that he create us to
0:19:20 worship him
0:19:22 now
0:19:23 finally just to move on to the next
0:19:25 person there's one question i want to
0:19:26 ask you
0:19:27 if you could never answer this question
0:19:30 does it undermine the fact that allah
0:19:32 exists
0:19:32 doesn't undermine the fact that allah is
0:19:34 worthy of worship does it undermine the
0:19:36 fact that allah is one does it undermine
0:19:38 the fact that the prophet sallallahu
0:19:39 alaihi hussain is the final prophet does
0:19:41 it undermine the fact that the quran is
0:19:44 from allah subhanahu wa
0:19:45 no it doesn't
0:19:46 so you have to in order to deal with
0:19:49 these destructive doubts sometimes or
0:19:50 these whisperings if you want
0:19:52 you need to distinguish between primary
0:19:54 questions and secondary questions or
0:19:56 subsidiary
0:19:57 issues this question is a subsidiary
0:20:00 issue it's one of those questions where
0:20:01 you say even if i couldn't answer it it
0:20:04 doesn't affect the veracity and the
0:20:06 intellectual foundations of islam okay
0:20:09 and that is a good principle to use when
0:20:10 you have questions
0:20:12 sometimes some questions can be answered
0:20:13 some can never be answered and there's
0:20:15 nothing wrong with that in actual fact
0:20:18 not answering this question in my view
0:20:20 is a proof of allah's existence because
0:20:23 if we could always know the wisdom about
0:20:24 everything then what are we really
0:20:26 saying that we have the totality of
0:20:28 knowledge and wisdom that we are
0:20:29 perfectly knowing and wise which is not
0:20:31 the case at all
0:20:32 so
0:20:33 since we're contingent creatures we're
0:20:35 never going to know everything and we
0:20:36 know allah subhanahu wa ta'ala is the
0:20:38 perfect being that has all knowledge and
0:20:40 all wisdom so jazakallah here for that
0:20:41 brother may allah bless you and
0:20:44 let's have someone else now so
0:20:47 let's take
0:20:49 let's take
0:20:51 useful let me just clean up the studio a
0:20:53 bit
0:20:54 there you go
0:20:56 let's have
0:20:58 brother youssef
0:21:10 i can hear you can you hear me
0:21:12 yes we can hear you
0:21:15 uh just just a second i might fix my mic
0:21:18 just one sec
0:21:19 yes
0:21:34 are you ready brother or shall we just
0:21:36 put someone else on it yeah oh yeah
0:21:38 i am just my mic was a little bit
0:21:41 i couldn't hear you for a second my
0:21:43 speaking
0:21:45 how are you guys doing
0:21:46 i'm good how are you
0:21:49 well i'm not allowed
0:21:50 i want to thank you guys for your uh for
0:21:53 your hard work
0:21:54 uh this has been really helpful for me
0:21:56 personally
0:21:57 watching you guys
0:21:59 all your work for the for the people
0:22:00 like it's making a difference for me and
0:22:02 my my my understanding of islam
0:22:08 uh
0:22:08 so i had
0:22:10 like
0:22:11 i didn't have a particular question like
0:22:12 i had a question like uh in general it's
0:22:14 regarding the
0:22:16 like and
0:22:17 there are some
0:22:18 verses
0:22:19 like uh there's one in uh certain and
0:22:22 then they're like versus regarding the
0:22:26 birds like natural natural laws in
0:22:28 general like uh the verse was about like
0:22:31 the birds that fly in the sky
0:22:37 that
0:22:38 they're are
0:22:39 they're floating in the sky like flying
0:22:41 in the sky
0:22:42 due to allah's uh power
0:22:45 so like
0:22:46 when i was thinking about these verses
0:22:48 like so i'm thinking and natural
0:22:51 just like
0:22:52 constructs
0:22:58 there's something wrong with your mic
0:23:00 what i advise you to do
0:23:02 is
0:23:03 stay on the studio
0:23:06 fix the mic or remove your hair
0:23:08 headphones because you're probably using
0:23:09 a bluetooth by the sounds of it
0:23:11 then we'll bring you back on if that
0:23:13 doesn't work just type up your question
0:23:16 on
0:23:17 the question section of the comments and
0:23:19 we'll address it inshallah because at
0:23:20 the moment we didn't get your question
0:23:22 clearly unfortunately my brother yeah
0:23:24 so let's have
0:23:29 hassan
0:23:32 assalamualaikum can you hear me well
0:23:37 okay thank you uh first of all i would
0:23:39 like to thank you for allowing me to
0:23:40 have a question my question is i'm a
0:23:43 beginner student in in philosophy and i
0:23:45 was reading about the arguments which
0:23:48 are which are
0:23:49 which are uh
0:23:51 which are being which which are given in
0:23:54 the proof of the existence of god and i
0:23:56 was particularly very impressed by the
0:23:58 clown cosmological argument and the work
0:24:00 of dr william lane craig so i want to
0:24:03 ask
0:24:04 brother hamza's advice on it that
0:24:07 what does he think about these arguments
0:24:08 and to him and to you hamza which are
0:24:11 the the best arguments philosophically
0:24:13 for the existence of god
0:24:16 and as a student what i should be
0:24:17 looking for more
0:24:19 yes it's a very good question very clear
0:24:21 thank you brother may god bless you so
0:24:22 there's a few things i want to say the
0:24:24 first thing is when the advice that we
0:24:26 give the advice that i specifically give
0:24:29 and
0:24:30 many of the brothers give concerning
0:24:32 philosophy is that you should not study
0:24:34 philosophy on a on an academic level
0:24:37 unless you have four or five things in
0:24:39 place and this is very important to
0:24:40 consider number one
0:24:42 you have a sound appreciation of the
0:24:45 islamic creed
0:24:47 at least a robust
0:24:50 foundation concerning the islamic creed
0:24:52 and understanding of it number two
0:24:55 you pray five times a day and you are
0:24:58 traversing the spiritual path what does
0:24:59 that mean that you do the thicker and
0:25:01 the duas in the morning in the evening
0:25:03 to protect yourself to protect your
0:25:05 heart because remember in the islamic
0:25:07 context
0:25:09 the heart is very profound but it does
0:25:14 and the
0:25:15 intellect is not an abstract mind but
0:25:17 rather it's a function of the heart
0:25:20 so if we protect the heart we're
0:25:21 protecting also our intellectual
0:25:22 faculties as well so it's very important
0:25:24 to traverse that spiritual path secondly
0:25:26 thirdly rather you have good companions
0:25:29 around you
0:25:30 because we are the product of our
0:25:32 environment
0:25:34 number four and this is very important
0:25:36 that you have connection with mainstream
0:25:39 scholars or students of knowledge to
0:25:41 help guide you if you have any issues
0:25:43 and number five which is very critical
0:25:45 you have the right intention
0:25:47 if you don't have these things in place
0:25:49 my advice is do not do it it could be a
0:25:51 means for your destruction okay
0:25:53 and this is very very important to
0:25:55 understand second point is
0:25:57 although i've had my own journey and i
0:25:59 have been inspired intellectually by dr
0:26:02 william craig and others
0:26:04 but i learned things the hard way my
0:26:06 advice is
0:26:08 yes there are robust philosophical
0:26:10 arguments for god's existence whether
0:26:12 it's the calam cosmological argument in
0:26:14 a if you formulate it correctly and so
0:26:16 on and so forth but what i would advise
0:26:19 is because
0:26:20 since
0:26:21 you know where i started around 15 years
0:26:23 ago
0:26:25 things have changed and we have now our
0:26:28 own thinkers and philosophers
0:26:30 in the academic sphere and also online
0:26:34 that you can refer to to have robust
0:26:37 arguments for god's existence or the
0:26:38 veracity of islam
0:26:40 so my advice would be is although i'm
0:26:42 not saying you shouldn't refer to such
0:26:43 people but we have now a growing trend
0:26:47 of our own
0:26:49 brothers who have a scholastic
0:26:51 understanding whether they're academia
0:26:53 formerly or not they're actually
0:26:55 presenting a strong case for the islamic
0:26:58 tradition
0:26:59 now
0:27:00 my view is that one of the strongest
0:27:02 arguments for god's existence is
0:27:04 actually the argument from contingency
0:27:06 if the argument is articulated in the
0:27:09 best way the kalam cosmological argument
0:27:12 although it has its power has certain
0:27:15 shortcomings i don't i'm not saying
0:27:17 intellectual shortcomings but you have
0:27:19 to really defend
0:27:21 one of its premises quite strongly right
0:27:23 like for example that the universe
0:27:25 actually had a beginning
0:27:26 now if you want something that is more
0:27:29 based on first principles as a
0:27:30 metaphysical argument that you don't
0:27:32 that you could transcend and bypass any
0:27:35 empirical data and any scientific um
0:27:37 assumption or scientific conclusion then
0:27:40 i would say you should study the
0:27:43 argument from contingency so for example
0:27:45 i said this in the beginning we have
0:27:47 muhammad hijab's book the burhan which
0:27:49 is a re-articulation of ibn sinha's
0:27:51 argument also referring to al-ghazali
0:27:53 and ibn timmy and others and it's
0:27:55 applied in a contemporary context that
0:27:58 really shows
0:27:59 the veracity of this argument that there
0:28:01 is a necessary being that is one that
0:28:03 has a will that has power and so on and
0:28:05 so forth and you know no matter what
0:28:08 scientific argument comes into play such
0:28:11 as the multiverse whatever the case may
0:28:12 be this argument transcends those type
0:28:16 of
0:28:18 detractions because
0:28:20 all conscience can do is always give you
0:28:22 a conclusion or reality that is
0:28:24 contingent and if you understand this
0:28:26 argument properly ultimately contingent
0:28:28 things cannot explain contingent things
0:28:30 so
0:28:31 i would say it's the argument from
0:28:33 contingency so that would be
0:28:35 my
0:28:37 my my 10 pence on this but we also have
0:28:39 to understand something as well and i
0:28:40 want imran to maybe articulate this as
0:28:44 well is
0:28:46 the whole assumption is that we have to
0:28:47 prove god's existence as well that we
0:28:49 like there are existential
0:28:51 phenomenological spiritual
0:28:54 perspectives that are very very powerful
0:28:57 and always starting from the position
0:28:59 that oh the onus of proof is on us you
0:29:01 have to prove god's existence i think
0:29:03 it's a forced position
0:29:04 and we need to be very careful about
0:29:06 this as well because god's existence is
0:29:08 intuitive and self-evident
0:29:12 yes
0:29:13 it's not it's it's fitry i think you
0:29:15 know in the
0:29:16 hijab's discussion with pearson
0:29:19 uh that's one of the things that came up
0:29:21 right in the beginning like you know
0:29:23 and hijab articulate the fitra as well
0:29:25 it's natural it's fitri
0:29:27 if you even if you're looking from an
0:29:28 existential perspective so if you really
0:29:30 think about our existence as human
0:29:31 beings
0:29:33 we need god
0:29:35 you know to make sense of reality to
0:29:37 make sense of life to make sense of
0:29:38 purpose to make sense of meaning to make
0:29:41 sense of happiness
0:29:42 and all of these things are the
0:29:43 fundamental things that we need to to
0:29:45 live to to express ourselves
0:29:48 far more you know fundamental than
0:29:50 engaging philosophically and enjoying a
0:29:53 a nice you know
0:29:55 uh
0:29:56 you know technical argument for god's
0:29:57 philosophical argument for god's
0:29:58 existence
0:30:00 fundamentally the things we need to that
0:30:02 make us human can only be accounted for
0:30:04 with the existence of god you know in
0:30:06 particularly allah and through as we
0:30:09 understand it through islam
0:30:10 um and this is what people i think this
0:30:12 is another area people should focus on
0:30:13 as well and look at these things
0:30:14 fundamentally you know which is what
0:30:16 makes us human
0:30:17 and what allows us to function as human
0:30:19 beings morality purpose meaning how okay
0:30:23 these are the key things how do we make
0:30:25 sense of these things
0:30:26 with god and without god so you're
0:30:28 saying that we can't make sense of
0:30:29 morality and meaning and purpose in
0:30:31 absence of god no okay
0:30:34 it's it's like you're patching you're
0:30:36 doing patchwork you know this is what
0:30:37 the existentialist philosophers were
0:30:38 doing and unlike the atheists today
0:30:40 where they acknowledged
0:30:42 that okay let's start
0:30:44 by acknowledging there is no ultimate
0:30:45 meaning there is an ultimate purpose
0:30:46 there is no objective morality in the
0:30:48 absence of god if we deny god we don't
0:30:50 have
0:30:50 any claim to these things but then what
0:30:53 they did they spent their time okay
0:30:54 let's try to build that or fill in that
0:30:56 gap the best we can so we can get along
0:30:59 you know and and we should question that
0:31:01 well those that feeling that you did
0:31:03 it's like you know tooth filling you
0:31:05 know when you get a tooth feeling it
0:31:06 falls out it comes out after a while
0:31:07 it's just so filling so
0:31:09 for the brothers and sisters to be a
0:31:11 little bit more informed about this
0:31:13 why is it the case that in absence of
0:31:15 god there is no ultimate meaning
0:31:17 ultimate purpose
0:31:19 or or basis for morality so why is that
0:31:21 the case because when you remove god
0:31:23 then you're essentially saying
0:31:25 everything is a result of
0:31:28 an accidental process
0:31:30 right everything is an accident human
0:31:32 life the world
0:31:34 the universe the physical laws
0:31:36 everything is one big accident it just
0:31:37 somehow fell into place
0:31:40 the problem here is if it's an accident
0:31:42 if it's one big accident then it's
0:31:44 meaningless at bottom it's meaningless
0:31:48 it's just happened but what if we just
0:31:49 make meaning for ourselves well you can
0:31:51 then that's what they said let's make
0:31:52 meaning up you know let's give our
0:31:53 life's importance nietzsche did this you
0:31:55 know he's ubermensch the superman uh the
0:31:58 you know this this developing
0:32:01 developing your character and yourself
0:32:03 after acknowledging that at bottom there
0:32:05 is no no meaning or no purpose to your
0:32:07 life so make up your own meaning
0:32:08 it okay firstly
0:32:11 you have to now all of these ideas you
0:32:12 come up with you should be moral you
0:32:14 should be upright you should do good you
0:32:17 should be just you know and all of the
0:32:19 even if you define the perfect man like
0:32:21 that although he didn't do it like that
0:32:22 i'm just saying if you do that well
0:32:25 one of these ideas that you've come up
0:32:26 with where did you get them from
0:32:29 and even if you can makes somehow claim
0:32:31 you got them from wherever or why do
0:32:33 they matter compared to other ideas such
0:32:35 as being selfish fulfilling your desires
0:32:38 enjoying your life because you only live
0:32:39 once you know why do these set of these
0:32:42 set of ideas have any you know
0:32:44 superiority to these other set of ideas
0:32:46 which to be honest are more in tune with
0:32:48 the way you should be thinking if life
0:32:49 is an accident you only live once that's
0:32:51 that's how you should do it that's how
0:32:53 you should live yeah so what is that
0:32:54 sort of the impetus the driving factor
0:32:57 for you to be moral just upright you
0:32:59 know live a life with purpose why why in
0:33:02 the first place if life at bottom is
0:33:03 meaningless you know they don't they
0:33:05 don't want to address that question and
0:33:06 to make your own meaning up in life is
0:33:08 almost saying let's pretend to have
0:33:10 media it's like children in a playground
0:33:12 where they're just playing uh cops and
0:33:14 robbers right or doctors or nurses it's
0:33:16 like this pretend to have meaning
0:33:18 and what you said was very profound at
0:33:20 bottom because this is very fundamental
0:33:22 because
0:33:23 we have to see where
0:33:24 what is
0:33:25 the reality
0:33:27 of everything what's the basis of
0:33:29 reality and absence of god from a
0:33:30 physicalist point of view it's just all
0:33:32 physical processes which are further
0:33:33 reduced to electrons whizzing around and
0:33:35 those things as you've said so many
0:33:36 times are called blind and unconscious
0:33:39 meaning there is no intentional force
0:33:41 directing them anywhere they're not
0:33:42 aware of themselves aware of anything
0:33:43 outside of themselves so if you out of
0:33:46 those things together how are you going
0:33:47 to get any profound ultimate meaning
0:33:50 why do we value things like justice and
0:33:52 you know uh you know more other moral
0:33:55 sort of ideas that's another interesting
0:33:57 question if we're just an accident
0:33:58 that's come about by these random
0:34:00 physical processes of atoms and
0:34:01 molecules whizzing around why do we you
0:34:04 know innately value these things if
0:34:06 anything that in itself is a sign that
0:34:07 there's something more going on than
0:34:09 just matter emotion you know it's it's
0:34:11 very interesting you know i was watching
0:34:14 very briefly
0:34:15 a podcast with
0:34:17 mike tyson and bill burr he's a stand-up
0:34:20 comedian
0:34:21 i don't advise you to
0:34:24 refer to
0:34:25 that material there's
0:34:28 things that are not in line with islamic
0:34:29 tradition but that clip came up
0:34:32 and
0:34:33 bilber
0:34:34 he seems like a nice guy from what i saw
0:34:36 in the clip and he made a point
0:34:38 concerning he was an atheist right but
0:34:40 when he had children he changed
0:34:43 there must be something more to it than
0:34:44 that right
0:34:45 so experiences as well
0:34:47 open
0:34:48 spiritual and existential philosophical
0:34:51 windows of opportunity that you could go
0:34:52 through to actually start thinking about
0:34:54 things much further but anyway bro so i
0:34:57 know we're going off on a little bit of
0:34:58 a tangent but do you appreciate what
0:35:00 we've said yeah i i do and can i ask a
0:35:03 short follow-up question on that
0:35:06 sure
0:35:07 yeah so uh i'm a scientist and i live in
0:35:09 a multi-cultural environment where i
0:35:11 have many atheist friends and they are
0:35:13 not very educated atheist let's say so
0:35:16 so how should i like be like how should
0:35:19 i deal with them with hikmah
0:35:24 in terms of dawah
0:35:26 just be patient with them
0:35:28 you know you have to as you have you
0:35:30 have to we have to realize that we are
0:35:32 the product of our environment and most
0:35:34 people are atheists today not because
0:35:36 atheism has you know is true or has
0:35:38 strong foundations it just has utility
0:35:41 from a secular perspective it's useful
0:35:43 you know it's in line with the ideas of
0:35:45 modernity it's in line with these post
0:35:47 enlightenment ideas of material progress
0:35:50 it's like what's his name um alistair
0:35:52 mcgrath in his book twilight of atheism
0:35:55 he put it very beautifully he said look
0:35:56 atheism and modernity are two sides of
0:35:58 the same queen
0:35:59 they just you work right it's like
0:36:01 utility so you have to this is the
0:36:03 environment they're grown up in this is
0:36:04 why they believe what they believe so
0:36:05 assume they're ignorant
0:36:07 understand that this context this
0:36:09 environmental context and even if they
0:36:11 come across arrogant or full of
0:36:13 themselves or you know come across as
0:36:14 they've understood life and everything
0:36:16 there is to understand just be gentle
0:36:18 with them
0:36:19 use you know content for example from
0:36:20 divine reality the new book the burhan
0:36:23 and and present these arguments because
0:36:25 it works for them this is the type of
0:36:27 stuff they understand they like this
0:36:28 this this is what appeals to them so
0:36:30 utilize it like we say is one of the
0:36:31 keys to unlock the fitra yes so use
0:36:34 these as keys you know so it's and and
0:36:36 be gentle and you you may realize as you
0:36:39 read in the summary which is really
0:36:40 powerful with the jobs that
0:36:42 you know you may realize in most cases
0:36:45 you give them a very powerful argument
0:36:47 for god's existence and they still
0:36:48 reject it and they have no reason to
0:36:50 reject it and that should be a sign for
0:36:51 you that there's something else going on
0:36:53 it's an emotional underlying emotional
0:36:55 issue that needs to be tackled yeah you
0:36:57 know but at that point you have to have
0:36:58 the
0:37:00 you can say emotional intelligence
0:37:01 awareness
0:37:03 to shift gears and okay
0:37:06 it's intellectual arguments aren't
0:37:07 working because there's some there's
0:37:09 another deeper problem you know and
0:37:11 they're just covering this deeper
0:37:12 problem up with
0:37:14 argumentation and all of this stuff and
0:37:16 then address the deeper problem try to
0:37:17 figure out what is what it why do they
0:37:19 really have a you know disliking towards
0:37:21 god why do they not want to believe in
0:37:23 god and then tackle that fundamental
0:37:25 issue i think what you said about
0:37:27 sabbath is very important because i
0:37:28 think one scholar said
0:37:29 that the basis of all morals in islam is
0:37:33 sabar
0:37:34 and sabha is the basis for all success
0:37:36 in a way because
0:37:38 in order to be successfully disciplined
0:37:40 but to be disciplined you have to have
0:37:41 patience
0:37:42 in order for you to basically have good
0:37:44 morals you have to be patient right
0:37:47 and what's interesting this and we say
0:37:48 this a lot and it's always good to
0:37:50 repeat it the way to approach dao as a
0:37:52 default position always that's this is
0:37:54 the default position if people don't
0:37:56 have this default default position then
0:37:58 the ignorant of islamic ethics this is a
0:38:01 categorical statement i will make right
0:38:03 now one is ignorant of islamic ethics if
0:38:06 their default position is not this and
0:38:08 what is this it's always to be soft and
0:38:10 compassionate that's the default
0:38:12 position we see this with musa
0:38:15 when allah tells him to speak
0:38:20 one of the worst creations
0:38:22 he discusses in his tafsir concerning
0:38:24 this verse and he basically says that if
0:38:26 if musa
0:38:28 moses had to be
0:38:29 softly spoken speak softly and nicely to
0:38:32 pharaoh one of the unjust
0:38:34 creatures that walked on this earth
0:38:37 then
0:38:38 what about speaking to everybody else
0:38:40 default position yeah also
0:38:43 the my two favorite verses concerning
0:38:45 dawah concerning sharing islam surah
0:38:47 salah verses 33 and 34 allah says
0:38:50 says in verse 33 and who is better in
0:38:52 speech and the one who calls to allah
0:38:54 does righteousness and says i am one of
0:38:56 the muslims and verse 34 says good and
0:38:59 evil are not the same repel by that
0:39:01 which is better and between two people
0:39:03 there was enmity would tend to intimate
0:39:04 friendship and this is very difficult
0:39:06 except for the patient allah says so
0:39:08 that's why patience is very important so
0:39:10 our default prison should be that we
0:39:11 repel everything
0:39:13 by that which is better that
0:39:14 say by that which is better means
0:39:17 repelling with what is more virtuous and
0:39:18 what is more beautiful that's the
0:39:20 default position
0:39:21 don't get me wrong what is more virtuous
0:39:24 and what is more beautiful is not always
0:39:26 being nice
0:39:28 but you assess that when you look at the
0:39:30 maslaha and the masada and the context
0:39:34 because our tradition is virtual ethics
0:39:35 we have to understand the social and
0:39:37 moral variables so what i mean by the
0:39:40 context maslah and masada the context is
0:39:43 find out what the reality is don't just
0:39:44 react right
0:39:46 the muslim is the benefits are you
0:39:49 increasing the benefits the
0:39:51 the masada is are you decreasing the
0:39:53 harms muscles are meaning harms so when
0:39:56 it comes to shifting the gear in terms
0:39:58 of how you're going to approach people
0:39:59 if you're going to move away from
0:40:00 compassion if you're going to move away
0:40:02 from forbearance and patience
0:40:04 you should only do that if you
0:40:06 understand the reality the more
0:40:08 variables and you understand what the
0:40:10 maslacha is and the mafsada and
0:40:13 primarily in islamic tradition you have
0:40:15 to decrease the mafsada decrease the
0:40:19 the evil or the suffering or the harms
0:40:22 okay and ideally you should decrease the
0:40:24 harms and increase the benefits if
0:40:25 you're shifting of gear
0:40:28 and you think you understand the context
0:40:30 increases the mass of that increases the
0:40:32 harms
0:40:33 then you shouldn't do it this is the
0:40:35 general rule in terms of examining
0:40:36 ethics and we should really study our
0:40:38 ethical tradition quite deeply
0:40:40 um so yeah
0:40:42 bless you let's move on to somebody else
0:40:45 in sha allah
0:40:47 may allah bless you so
0:40:50 okay
0:40:53 let's have
0:40:57 bear with me
0:40:58 let's have ahmed salaam alaikum ahmed
0:41:02 slowly
0:41:07 uh
0:41:08 oh man it's an honor to be here
0:41:11 uh
0:41:12 so uh the the question that i had was uh
0:41:15 about
0:41:16 i had a small doubt about uh
0:41:18 pre-destination the concept of father
0:41:22 you know uh when i've heard this in the
0:41:25 tradition i think uh it's a statement of
0:41:27 a scholar or someone you can correct me
0:41:29 on that uh what i've heard is that
0:41:32 when we are going through difficulty
0:41:34 i've heard some scholars say that
0:41:37 thank allah because it could have been
0:41:39 worse
0:41:40 and when i hear that i'm like uh
0:41:43 it confuses me a bit i'm like no it
0:41:46 could not have been worse or better
0:41:48 because like this was like this is what
0:41:51 was meant to be this was the weather all
0:41:53 along so
0:41:55 uh
0:41:56 this might be a stupid question but i
0:41:58 would just like to get a clarification
0:42:00 on that if i'm getting it wrong
0:42:06 no
0:42:08 i think the key i think one of the
0:42:09 things is the uh
0:42:11 we should i think they're right we
0:42:13 should thank allah because it could have
0:42:14 been worse because the decree could have
0:42:16 been worse for you like the situation
0:42:18 allah decreed could have been something
0:42:20 worse than what was decreed right so i
0:42:23 don't think there's a problem in
0:42:25 the thing
0:42:26 um yeah yeah i mean from my
0:42:28 understanding allah knows
0:42:30 everything he has full knowledge of
0:42:32 everything he has knowledge of what
0:42:34 could have been and what couldn't have
0:42:35 been right so allah has knowledge of
0:42:38 everything and he decreed for you a
0:42:40 particular thing
0:42:41 it could have been the case that
0:42:43 something else could have been decreed
0:42:44 right so what you're doing is you're
0:42:46 thinking allah subhanahu wa for what he
0:42:48 decreed for you and from a spiritual
0:42:50 existential perspective thanking allah
0:42:54 rather not not just thanking allah but
0:42:56 anything that allah gives you in your
0:42:57 life
0:42:58 you you should believe and understand
0:43:00 that this is the best thing
0:43:02 nothing better for you could have been
0:43:03 chosen right allah has the picture we've
0:43:06 got the pixel so you know imagine you're
0:43:09 seeing an amazing painting but you're
0:43:11 very close up and all you could see is
0:43:13 like one part of the painting and you're
0:43:15 thinking why is it so dark
0:43:17 if only you had the full picture you see
0:43:19 this beautiful painting and this in some
0:43:21 ways analogous to what we're talking
0:43:23 about here right now allah knows what's
0:43:26 best for you
0:43:27 he created you he knows you better than
0:43:29 you know yourself
0:43:30 and whatever allah is giving you is the
0:43:32 best thing that he can give you
0:43:33 especially from the perspective of a
0:43:34 believer and this is something that you
0:43:36 have to have
0:43:37 certainty in
0:43:39 so from that perspective i i think
0:43:41 that's satisfactory it's powerful
0:43:43 because it's not only you should be
0:43:44 grateful that you know it it wasn't
0:43:46 worse than it is but you should be
0:43:47 grateful for the trial that you're going
0:43:49 through because it's best for you you
0:43:51 know it's and that's a very that's
0:43:53 that's a very powerful way of looking at
0:43:54 it because the story muslim
0:43:56 you know you mentioned all the time
0:43:58 that read that story you know
0:44:01 does things that moosa according to his
0:44:04 sharia he doesn't
0:44:06 doesn't make sense from his from that
0:44:07 immediate perspective but it's because
0:44:10 that has knowledge
0:44:11 that allah has given him of you know the
0:44:14 way these dots connect when times
0:44:15 through the passage of time you know and
0:44:17 then he does tell musa islam why he did
0:44:19 the things he did and that's a powerful
0:44:21 thing for us to understand yeah we as
0:44:22 human beings we're limited to serial
0:44:24 time we're experiencing time as it's as
0:44:26 we're moving through it we don't have
0:44:27 access to what's happening tomorrow or
0:44:29 what's going to happen in a year and
0:44:30 that's why sometimes when something
0:44:32 quote-unquote bad happens to us now in
0:44:34 the present
0:44:35 we jump and we think oh my god why is
0:44:37 this happening to me well yeah you won't
0:44:39 know why it's happening to you because
0:44:40 you don't know how it's going to turn
0:44:41 out for the best for you
0:44:43 absolutely so and we should remind
0:44:45 ourselves of this and thank allah
0:44:47 knowing that allah knows best he is the
0:44:49 one that knows past present future
0:44:50 whatever could have been would have been
0:44:52 and he has done this for us because it's
0:44:54 best for us yes so i think i think just
0:44:56 reading
0:44:57 uh chapter 18 verses 65 onwards i
0:45:00 believe
0:45:01 the the
0:45:02 hebrew
0:45:04 story because this actually answers the
0:45:07 question habibi in in some sense
0:45:09 so
0:45:10 allah subhanahu wa to allah says
0:45:16 and found one of our servants and man to
0:45:18 whom we had granted our mercy and whom
0:45:20 we had given knowledge of our own
0:45:22 moses said to him may i follow you so
0:45:24 that you can teach me some of the right
0:45:26 guidance you have been taught the man
0:45:28 said you will not be able to bear
0:45:31 patient to bear with me patiently and
0:45:32 this man is
0:45:35 how could you be patient in matters
0:45:36 beyond your knowledge moses said god
0:45:39 willing you will find me patient i will
0:45:41 not disobey you in any way the man said
0:45:43 if you follow me then do not query
0:45:45 anything i do before i mention it to you
0:45:48 myself they traveled on later when they
0:45:51 got into a boat the man made a hole in
0:45:53 it moses said how can you make a hole in
0:45:55 it do you want to drown its passengers
0:45:57 what a strange thing to do he replied
0:46:00 did i not tell you that you would never
0:46:02 be able to bear with me patiently moses
0:46:04 said forgive me for forgetting do not
0:46:06 make it too hard for me to follow you
0:46:08 and so they traveled on then when they
0:46:10 met a young boy and the man killed him
0:46:12 moses said how can you kill an innocent
0:46:14 person he has not killed anyone what a
0:46:16 terrible thing to do he replied did i
0:46:18 not tell you that you would never be
0:46:20 able to bear with me patiently moses
0:46:22 said from now on if i query anything you
0:46:24 do banish me from your company you have
0:46:26 put up enough from me and so they
0:46:29 traveled on then when they came to a
0:46:31 town and asked the inhabitants for food
0:46:33 but were refused hospitality they saw a
0:46:36 wall that that was on the point of
0:46:38 falling down and the man repaired it
0:46:40 moses said but if you had wish you could
0:46:42 have taken payment for doing that he
0:46:45 said this is where you and i park
0:46:46 company i will tell you the meaning of
0:46:48 the things you could not bear with
0:46:49 patiently the boat belonged to some
0:46:52 needy people who made the living from
0:46:54 the sea and i damaged it because i knew
0:46:56 that coming after them was a king who
0:46:58 was seizing every serviceable boat by
0:47:00 force the young boy had parents who were
0:47:02 people of faith and so fearing he would
0:47:04 trouble them with wicked through
0:47:05 wickedness and disbelief
0:47:07 we wish that their lord should give up
0:47:09 give them another child pure and more
0:47:11 compassionate
0:47:12 in his place the wall belonged to two
0:47:15 young orphans in the town and there was
0:47:17 buried treasure beneath it belonging to
0:47:19 them the father had been a righteous man
0:47:21 so your lord intended them to reach
0:47:23 maturity and then dig up their treasure
0:47:25 as a mercy from your lord i did not do
0:47:28 these things on my own accord these are
0:47:31 the explanations for those things you
0:47:32 could not bear with patience so as imran
0:47:35 rightly said
0:47:36 you know
0:47:38 allah has the totality of knowledge and
0:47:39 wisdom we have fragmentary pieces in the
0:47:41 story of musa and
0:47:43 muslim
0:47:44 you see that
0:47:48 gets musa to reconnect the thoughts by
0:47:49 giving him some of the wisdom that allah
0:47:51 gave him but didn't give to musa
0:47:52 alaihissalam and just think about your
0:47:54 own existence in life just look back
0:47:56 five ten years and trying to connect the
0:47:58 door to like subhanallah i do that a lot
0:48:00 i'm like if this calamity never happened
0:48:03 to me like five six seven eight years
0:48:04 ago
0:48:05 i wouldn't be here today i wouldn't be
0:48:07 in the patient position that i'm in i
0:48:08 wouldn't be giving certain opportunities
0:48:10 maybe i wouldn't have the right state of
0:48:12 being and character to engage in and
0:48:14 address certain issues so
0:48:16 you know as one when i went through some
0:48:18 you know negative period one scholar
0:48:21 said to me he said something like
0:48:24 hamza on the day of judgement you're
0:48:25 gonna ask allah for a thousand of these
0:48:27 events yeah and you know what he's he's
0:48:29 actually true so alhamdulillah bless you
0:48:32 brother so let's have someone else now
0:48:38 let's have
0:48:43 usama
0:48:46 salaam
0:48:56 made up of nothing
0:48:58 is this a
0:49:00 scientific statement
0:49:03 so just to repeat your question you're
0:49:05 saying
0:49:06 the universe
0:49:07 is made up of nothing
0:49:10 is this a scientific statement
0:49:15 no it depends what they mean by nothing
0:49:18 but if you mean by nothing no prior
0:49:20 causal conditions
0:49:22 no prior
0:49:24 cause
0:49:25 no potential
0:49:26 no thing at all then that's not a
0:49:29 scientific thing at all
0:49:31 now if you
0:49:32 mean the kind of popular outdated
0:49:34 atheist cliche that the universe comes
0:49:36 from nothing
0:49:37 well you have to understand
0:49:39 what they mean by nothing so some would
0:49:41 say nothing is the quantum vacuum
0:49:43 because you have subatomic particles
0:49:45 emerging from the quantum vacuum or
0:49:47 particles coming from the quantum vacuum
0:49:48 but the quantum vacuum is not nothing it
0:49:51 is something has a rich structure it
0:49:53 obeys the laws of the universe it is
0:49:55 something physical right and even
0:49:57 lawrence krauss he said a universe from
0:49:59 nothing he is nothing is actually
0:50:01 something because
0:50:03 what he wanted to do he wanted to
0:50:04 address a metaphysical question the
0:50:06 leibniz question which was why is there
0:50:08 something rather than nothing
0:50:10 and nothing traditionally meant no thing
0:50:12 and what kraus said is well what they
0:50:15 meant was traditionally is that there
0:50:17 was no
0:50:18 space time and space
0:50:20 so he wants science to address this
0:50:21 metaphysical question right so he says
0:50:24 well can you remove time and space so
0:50:26 according to him he says when you remove
0:50:27 time and space you still have a reality
0:50:30 and he's called that nothing because
0:50:32 assuming he thinks the classical view of
0:50:34 nothing is no time and space
0:50:36 but when you remove time and space even
0:50:38 in
0:50:39 his own kind of scientific domain of
0:50:40 knowledge and understanding it is still
0:50:42 something so when he's saying
0:50:45 something comes from nothing he's really
0:50:46 saying something is coming from
0:50:47 something because he's talking about a
0:50:50 quantum reality and even he says in his
0:50:52 public lectures that his nothing is
0:50:54 something physical
0:50:56 okay so
0:50:58 which is all kind of bizarre linguistic
0:51:00 gymnastics so
0:51:02 i hope that clarifies so
0:51:05 no it's not a scientific thing to say
0:51:07 that the universe came from nothing
0:51:10 from the perspectives that we've just
0:51:12 said i hope that's clear
0:51:14 my brother
0:51:17 okay
0:51:18 so let's
0:51:21 get someone else on board let's have
0:51:24 you address this one imrania i don't
0:51:26 know what the question is both still
0:51:28 address it anyway
0:51:34 how are you
0:51:39 so my question was uh regarding slavery
0:51:41 in islam
0:51:42 as well as yeah basically slavery in
0:51:44 islam and so like for me i i understand
0:51:48 like why
0:51:49 the way is slowly fizzled out and how in
0:51:51 islam there's also like many pathways
0:51:53 right which encourages us to you know
0:51:55 free slaves there's many it's a very
0:51:57 virtuous act of free slaves and whatnot
0:51:59 but unfortunately a lot of
0:52:00 if i could say ignorant people you know
0:52:02 they ask well how come allah
0:52:04 could have just blessed the the people
0:52:05 of arabia with like a miracle
0:52:08 and then would say like slavery is
0:52:09 abolished like slavery is not allowed to
0:52:11 be practiced and so he would give them
0:52:12 like a miracle for their economy because
0:52:14 like to my understanding that
0:52:16 like slavery had to be slowly fizzled
0:52:18 out because like the economy was built
0:52:19 upon this was built upon slavery
0:52:21 basically and if they were to totally
0:52:23 eliminate that like it would crumble
0:52:24 right so how do i like respond to these
0:52:26 people who say such who you know bring
0:52:28 up such a claim that was my question
0:52:32 yes it's a it's it's a very interesting
0:52:34 it's a very interesting point that you
0:52:35 made as well bro i think there's other
0:52:36 points mentioned that i was i read
0:52:38 something on this a while ago that you
0:52:39 for example if
0:52:40 slavery was to be abolished you know and
0:52:43 that's assuming for a second that the
0:52:45 way slavery is understood in islam is
0:52:46 the same as it was practiced within the
0:52:48 roman empire whatever the case is which
0:52:50 is not the case
0:52:51 um uh but this the scholars also
0:52:54 mentioned that if it was to be removed
0:52:55 immediately there was a this this
0:52:58 psychological uh
0:53:01 submission to this idea of slavery so
0:53:03 the slaves had a certain way of thinking
0:53:05 and if it was removed immediately they
0:53:06 wouldn't be able to function within
0:53:08 society immediately so they had to be a
0:53:09 gradual praise
0:53:10 a process of weaning so that was another
0:53:12 reason they gave for them to sort of
0:53:14 psychologically be in that state to live
0:53:16 as a free person right and there's many
0:53:19 other points i mean to be honest i'm
0:53:20 going to be honest with you this is not
0:53:21 my area and i don't know much about this
0:53:23 but i would say though even just using
0:53:25 the language slavery is very problematic
0:53:28 because
0:53:30 words have vehicles to meaning
0:53:32 and when you use the word slavery
0:53:34 there's a lot of baggage obviously from
0:53:37 a historical perspective concerning
0:53:39 slavery in a western context
0:53:41 i
0:53:42 would argue that we should not use such
0:53:44 language because that language is not
0:53:47 similar we have to make up our own
0:53:49 language especially in the western world
0:53:51 in english discourse
0:53:53 and
0:53:54 use a different term because when i if
0:53:56 you say for example to any normal person
0:53:58 walking down the street there was the
0:54:00 slavery in islam what they're going to
0:54:02 think
0:54:03 they're going to think about you know
0:54:05 the white oppressor
0:54:07 being racist
0:54:08 and enslaving the black people because
0:54:11 they're black and they believe they're
0:54:12 inferior and oppressing them and harming
0:54:14 them and treating them like you know
0:54:16 less than dust right
0:54:18 yeah
0:54:19 so that's my point so when you look at
0:54:21 the the islamic paradigm is totally
0:54:24 different
0:54:25 now as i said this is what my air
0:54:27 expertise initiates perform but it is i
0:54:30 know it's not the same at all because
0:54:32 number one there is no racism you can't
0:54:33 harm people one one of the usury
0:54:36 principles one of the jurisprudential
0:54:38 and ethical principles in islam is there
0:54:40 is no harming and no reciprocating of
0:54:41 harm
0:54:43 right you can't oppress people right
0:54:46 so even just by virtue of our ethics it
0:54:49 just changes the paradigm of that
0:54:50 concept right so you have to really
0:54:53 understand it from a different
0:54:54 perspective and understand it from the
0:54:56 islamic paradigm and not just listen to
0:54:59 an english word and use it to describe
0:55:02 what's happening in the islamic
0:55:03 tradition totally different and that's
0:55:05 why i wouldn't even use that word that
0:55:06 word itself is problematic just by
0:55:08 virtue of its historical and
0:55:11 linguistic connotations
0:55:13 so
0:55:15 i don't have an answer to this question
0:55:17 um
0:55:18 frankly i mean i think there are people
0:55:20 who do have answers to this question i
0:55:22 think
0:55:23 i'm not aware of a
0:55:26 a paper on this but i do think there was
0:55:28 a paper there was a book by jonathan a.c
0:55:31 brown
0:55:32 yes
0:55:36 that's actually a good book is
0:55:38 recommended i haven't read it myself but
0:55:41 if you access that that will give you
0:55:43 an empowerment that would empower you to
0:55:45 be able to address some of these
0:55:46 questions
0:55:47 but i think one thing you need to do is
0:55:49 number one just from an emotional
0:55:51 perspective get them to realize that
0:55:54 you know it's not the slavery that they
0:55:56 understand from a western perspective
0:55:59 i would not even use the word or the
0:56:00 term slavery yeah focus on the islamic
0:56:04 ethics such as there is no harm no
0:56:05 reciprocating harm you can't oppress
0:56:07 people and so on and so forth
0:56:10 to also understand the kind of social
0:56:12 model from the islamic context
0:56:14 understand how these kind of structures
0:56:16 and societies would work in an ethical
0:56:18 from an ethical perspective
0:56:21 once you understand all of that and
0:56:22 unpack it further then that would
0:56:24 actually get them to realize well
0:56:25 actually it's not the slavery that i
0:56:27 think
0:56:28 it may be and i'm saying this just
0:56:30 intuitively i'm i'm not saying i've
0:56:32 thought about this very well but it may
0:56:33 be equivalent of having you know someone
0:56:37 who's a boss of a business and you
0:56:39 signed a contract because when you sign
0:56:40 a contract you're you're bound to that
0:56:42 contract yeah right especially even in a
0:56:44 western legal framework
0:56:46 and the working class for example yeah
0:56:49 yeah
0:56:50 so
0:56:51 it may be more
0:56:53 more in line with that rather than this
0:56:55 kind of oppressive racist type of slave
0:56:57 of course it's nothing to do with islam
0:56:59 yeah but i would raise another question
0:57:01 as well i would say
0:57:02 once you've unpacked all of that
0:57:05 what you should do is just keep on
0:57:06 focusing on the foundation say well
0:57:09 i've unpacked some of these things for
0:57:11 you so you want to clearly make a
0:57:13 distinction between what happened in the
0:57:15 west and the racism and the oppression
0:57:19 against
0:57:20 the black people
0:57:21 and understanding
0:57:23 the kind of
0:57:24 different hierarchical structures in the
0:57:26 islamic model and you're separating
0:57:27 between
0:57:28 the oppressive slavery that happened in
0:57:31 the west and the
0:57:33 hierarchical structures in the islamic
0:57:34 model and showing the islamic ethics
0:57:36 once you make those two you make them
0:57:38 distinct
0:57:40 then you should say well
0:57:42 i'm here to invite you to actually not
0:57:45 be enslaved to your ego
0:57:47 not to be enslaved to worshipping other
0:57:50 than allah subhanahu wa ta'ala because
0:57:51 that is the greatest slavery of course
0:57:54 greater slavery is that you're a slave
0:57:56 to your hawa to your desires the
0:57:58 greatest slavery is the slavery to your
0:58:01 ego the greatest slavery is the slavery
0:58:03 of
0:58:04 of associate partners with allah we're
0:58:07 here to liberate people
0:58:10 the term
0:58:11 soul in the quran
0:58:13 shares the same root as the word
0:58:16 which means liberty or ease or serenity
0:58:19 so the
0:58:20 soul wants to have that ease and
0:58:23 serenity
0:58:24 but it can only be found in worshiping
0:58:26 allah subhanahu wa ta'ala
0:58:28 you know people's like you know this
0:58:30 western notion
0:58:32 of you know you know people want
0:58:34 absolute freedom and you're noticing
0:58:36 this now with the different ridiculous
0:58:37 ideologies out there removing all types
0:58:39 of hierarchy you know removing even the
0:58:42 idea of family abolishing the family any
0:58:45 structure that's above you is oppressive
0:58:47 by virtue of it just being a structure
0:58:49 or being a hierarchy it's it's frankly
0:58:51 an evil right if you break it it's an
0:58:54 even if you trace these ideas you
0:58:56 sometimes these ideas are found to some
0:58:58 historical european figures that were
0:59:00 evil nasty people yeah honestly
0:59:03 we should do a webinar on this just take
0:59:05 all these modern ideas that are just
0:59:06 like trying to abolish the family and
0:59:09 abolish morality and so on and so forth
0:59:11 and when you trace these ideas
0:59:13 right
0:59:14 you find them
0:59:16 you trace them to somebody european
0:59:17 person that was uh a human being that
0:59:20 you wouldn't even shake hands with right
0:59:21 but anyway that's a story so
0:59:24 uh where was i going with this
0:59:26 um
0:59:27 liberation yeah liberation of the soul
0:59:29 so people you know the search for
0:59:31 absolute freedom really
0:59:33 is yearning for allah because only allah
0:59:36 is absolutely free
0:59:38 allah is absolutely free because he's
0:59:40 the free he's of the independent
0:59:43 everything depends upon him so you know
0:59:45 this yearning in this modern sense in
0:59:47 this modern world that yeah i want to be
0:59:49 free and we're searching for this
0:59:51 absolute freedom is really the fitra and
0:59:53 the soul yearning for allah because only
0:59:56 allah is absolutely free and that
0:59:58 is divinity and people got it wrong so
1:00:01 if you want to be
1:00:02 freed from the shackles of the world
1:00:04 right
1:00:05 then
1:00:06 allah that's what you need to be saying
1:00:07 to people give them that different
1:00:09 paradigm and this reminds very powerful
1:00:11 verse in the quran it's in chapter 39
1:00:14 verse 29 i believe
1:00:16 let me just double check so chapter
1:00:18 39
1:00:20 verse 29
1:00:22 allah says
1:00:25 beautiful very beautiful
1:00:29 god puts forward this illustration
1:00:31 can a man who has for his masters
1:00:34 several partners are odds with each
1:00:36 other be considered equal to a man
1:00:38 devoted holy to one master all praise
1:00:41 belong to god though most of them do not
1:00:43 know so essentially saying who who's got
1:00:46 a better condition the human being that
1:00:48 is enslaved to many masters and they're
1:00:50 all arguing or the human being who's
1:00:52 enslaved to one master
1:00:54 and reality if you're not worshiping
1:00:55 allah you're worshiping something else
1:00:57 either you or other people ideologies
1:00:59 whatever the case may be allah is saying
1:01:01 worship the one that knows you better
1:01:03 than you know yourself that wants good
1:01:06 for you that is the source of goodness
1:01:07 he's
1:01:10 merciful is
1:01:11 he is the loving and so on and so forth
1:01:15 love him connect to him submit to him
1:01:18 yeah and by virtue of who he is so our
1:01:21 job is to really free people from the
1:01:23 slavery of their own selves from being
1:01:25 shackled to other people and ideologies
1:01:27 and world views and shackled to the
1:01:30 desires and to find the
1:01:32 the raha
1:01:33 the
1:01:34 trinity with submitting themselves to
1:01:36 allah wa ta'ala bro does that make sense
1:01:39 yeah it does alhamdulillah i appreciate
1:01:41 that and before i go i just want to say
1:01:42 jazakallah to you and your team at
1:01:43 sapien institute for like all you guys
1:01:45 have done and alhamdulillah a lot of us
1:01:47 have been able to benefit from your
1:01:48 guys's work like we're not able to put
1:01:50 things you know in an articulate manner
1:01:51 like you guys but after listening to you
1:01:53 guys we are so may allah you know accept
1:01:55 all your efforts and bless you guys here
1:01:57 in this dunya
1:02:02 okay so
1:02:06 let's
1:02:07 find more people
1:02:09 so
1:02:10 let's have
1:02:17 take this one imran inshallah
1:02:22 can you hear me
1:02:23 yes we can hear you yes sir i just have
1:02:25 a quick question for either one of you
1:02:27 um it's just it's regarding your
1:02:29 intuition you know one of the arguments
1:02:31 that i've heard
1:02:32 you brothers making regarding the
1:02:35 um
1:02:36 the regarding the proof of their being a
1:02:39 creator
1:02:40 is that one of the main argument is the
1:02:42 intuition that we have
1:02:44 that innately we can you know
1:02:47 we we know that there is a creator
1:02:49 so the question is um
1:02:52 that um how do i put it um
1:02:55 so innately that we know that we have a
1:02:56 creator and there are other things that
1:02:58 we also know innately as well
1:03:01 so the for example one of the one of my
1:03:02 friends have told me um
1:03:04 he asked me a question the atheist
1:03:06 friend he asked me that you know um
1:03:08 regarding the problem of evil and
1:03:10 suffering when a child
1:03:12 when he's young and he's suffering
1:03:15 obviously innately we know that that is
1:03:17 wrong
1:03:18 but the but the question is he asks is
1:03:21 um
1:03:22 but we justify because religion says
1:03:24 that allah has a plan there's a reason
1:03:26 behind the suffering so we need to
1:03:28 justify it through religion
1:03:30 whereas when we talk about allah and
1:03:32 that he exists
1:03:34 we have to undoubtedly without question
1:03:36 believe
1:03:38 without any question that allah exists
1:03:41 so i'm not sure if you can understand my
1:03:42 question but is regarding your intuition
1:03:45 is regarding certain things
1:03:47 and like certain things we just have to
1:03:49 you know without questioning believe it
1:03:51 and there are certain things that you
1:03:53 know we just have to accept without any
1:03:55 proof
1:03:56 and yeah so i'm not sure if i think yeah
1:04:00 um
1:04:03 did you get the question yeah i think
1:04:04 there's two questions okay they're sort
1:04:06 of tied but yeah i think you should
1:04:07 answer the question
1:04:09 about i think referring to the fitra
1:04:11 that the argument we make if we can call
1:04:13 it that that you don't really need
1:04:14 arguments that it's quickly
1:04:16 that's what the brother wanted because
1:04:18 normally the non-muslims will say
1:04:20 yes that's not you just have to believe
1:04:22 without question
1:04:24 well
1:04:25 the argument from
1:04:27 the argument from intuition
1:04:29 is not an argument
1:04:31 that's not what we articulated
1:04:34 it's more of an intellectual position
1:04:36 where we like to take this the the
1:04:39 center of the ring so i like to use
1:04:40 boxing analogies sometimes so you know
1:04:43 when i train with my trainer he used to
1:04:45 say
1:04:45 you know take the center of the ring i
1:04:47 think you should say that to me because
1:04:49 you take the center of the ring you have
1:04:50 more dominance and authority in the ring
1:04:52 rather than being on the ropes right
1:04:54 because you're on the defensive right
1:04:56 although my style was more somehow
1:04:59 passive aggressive i'll take the defense
1:05:01 and you know counter attack yeah that's
1:05:03 my kind of style anyway but with the
1:05:05 standing take the center of the ring so
1:05:06 we will take the intellectual center of
1:05:08 the ring and the way to do that is to
1:05:09 show them look we're not saying there
1:05:11 are no good arguments for god's
1:05:12 existence of course there are but what
1:05:13 we're saying is that the default
1:05:15 position intellectually that you have to
1:05:17 question
1:05:17 [Music]
1:05:19 that you know instead of saying does god
1:05:21 exist you say well what arguments do you
1:05:23 have to reject god's existence
1:05:25 because
1:05:26 the idea of having self-evident truths
1:05:29 is well known in western philosophy
1:05:31 there are many things that we believe to
1:05:33 be self-evidently true so what does
1:05:34 self-evident truth mean a self-evident
1:05:36 truth means that something is true by
1:05:38 default
1:05:39 i'm not saying it's not going to change
1:05:40 let's stand in the possibility it may
1:05:42 change
1:05:43 but it's a default truth okay
1:05:46 so and default truths they also share id
1:05:49 is similar to the ideas of axioms or
1:05:51 assumptions
1:05:53 and and related concepts
1:05:55 but self-evident truths are
1:05:57 truths are as true by default
1:05:59 and they have certain features
1:06:02 excuse me
1:06:03 and they have around three or four
1:06:05 features
1:06:06 that they are
1:06:07 [Music]
1:06:08 they are
1:06:10 sorry they are you want to just put your
1:06:12 mic on mute if you don't mind broke
1:06:14 because we could hear your breathing
1:06:15 sorry all
1:06:16 right so that was slightly off-pointing
1:06:19 there but yeah uh habibi yes so here so
1:06:23 there are certain features of
1:06:24 self-evident truth so the first feature
1:06:26 is that it is untaught okay
1:06:29 what does it mean by its untaught it
1:06:32 means that you don't learn this ultimate
1:06:34 truth by any
1:06:36 from someone external to you you
1:06:39 derive or you acquire this understanding
1:06:42 through your own introspection for
1:06:43 example take the idea of cause and
1:06:45 effect i'm not talking about the nature
1:06:47 of causality but the fact that we have
1:06:49 causes and effects this you you don't
1:06:51 learn
1:06:52 that
1:06:53 that causes have effects and effects
1:06:54 come from causes
1:06:57 at school
1:06:58 right or even the idea that time
1:07:01 exists that the past was a reality the
1:07:04 past was once the present i never went
1:07:06 to school and the teacher told me hamza
1:07:09 you know what happened five days ago
1:07:11 actually happened that time is real that
1:07:14 the past is a reality it didn't exist
1:07:17 you don't learn that at school it's a
1:07:18 self-evident truth it's true by default
1:07:21 you learn that through your own
1:07:23 introspection intuition it's not from
1:07:25 external information transfer so that's
1:07:27 one of the features of a supplement
1:07:28 truth
1:07:29 another feature of a self-evident truth
1:07:31 is that it's universal what does
1:07:32 universal mean it doesn't mean consensus
1:07:35 it means that it's not a product of
1:07:37 specific
1:07:39 social or biological conditions
1:07:41 okay so for example take the idea that
1:07:43 time
1:07:44 exists that the past was once the
1:07:46 present this idea
1:07:49 is cross-cultural it doesn't come from a
1:07:52 specific social biological condition
1:07:54 that we can't trace this idea only from
1:07:57 for example a kenyan village
1:08:00 right no
1:08:01 everyone at different parts of the world
1:08:03 cross-culturally appreciate that the
1:08:06 time that past was once the present okay
1:08:09 so that's another feature of
1:08:11 self-evident truth another feature of
1:08:12 self-evident truth is that it's natural
1:08:15 and intuitive it's natural and intuitive
1:08:18 what does that really mean
1:08:20 that really means that it has greatest
1:08:22 explanatory scope and it answers more
1:08:25 questions than it solves for example
1:08:27 believing that the past was once
1:08:30 the present that the past actually
1:08:32 happened
1:08:33 answers most questions it makes sense of
1:08:36 our understanding of temporal depth of
1:08:38 of time we make sense of our memories it
1:08:40 makes sense of other people's memories
1:08:43 now for you to postulate the opposite
1:08:45 that the past never existed
1:08:48 then that raises far more questions than
1:08:50 it solves so these are the key features
1:08:52 of a self-evident truth
1:08:54 now why have i mentioned this because
1:08:56 the underlying concept of a creator
1:08:59 al-khalif the creator
1:09:02 an uncle's cause for everything that
1:09:04 exists is self-evidently true
1:09:07 the underlying concept of a creator not
1:09:09 allah with his names and attributes fine
1:09:11 that's another argument but the
1:09:13 underlying basis of allah his creative
1:09:16 power
1:09:17 is self-evidently true
1:09:19 it's untold
1:09:21 it's universal and it's natural and
1:09:23 intuitive
1:09:25 why is it untaught because the idea that
1:09:27 things require creator that a book
1:09:29 requires an author that i'm painting
1:09:31 requires a painter these things are not
1:09:34 taught you learn them through your own
1:09:35 intuitive
1:09:37 and your own intuitions and
1:09:38 introspection
1:09:39 also it's universal meaning it's not a
1:09:42 product of a specific social biological
1:09:43 condition or social condition
1:09:45 people all around the world
1:09:47 cross-culturally
1:09:49 irrespective of social or biological
1:09:51 environmental context they know that a
1:09:53 painter that painting requires a painter
1:09:56 that a
1:09:57 a
1:09:58 a a book requires an author and so on
1:10:00 and so forth okay also it's also
1:10:03 intuitive and it's natural meaning it
1:10:05 has great explanatory scope and it
1:10:07 answers most of the questions
1:10:09 it doesn't create more questions than
1:10:11 than it answers so for example to
1:10:14 believe there's a creator for the
1:10:15 universe
1:10:16 that answers most questions if you say
1:10:18 there is no creator then you have a
1:10:19 problem how do the universe come into
1:10:20 existence it doesn't answer that
1:10:22 question
1:10:23 and also for example if we said that the
1:10:25 book has no author
1:10:27 okay well that's that's the problem well
1:10:29 how do all these words come onto the
1:10:30 book right and so on and so forth it
1:10:32 raises far more questions and problems
1:10:34 so from the perspective of self-evident
1:10:36 truths
1:10:37 what we're saying is
1:10:38 that it's true by default
1:10:40 fine you may disagree with it you may
1:10:42 think here's an argument to go against
1:10:43 it fine but at least we have the
1:10:45 intellectual
1:10:47 uh
1:10:49 the intellectual what you call it we're
1:10:50 in the center of the intellectual ring
1:10:52 if you like now we're saying
1:10:54 if you reject god's existence as a
1:10:56 default
1:10:57 it's equivalent of rejecting all other
1:10:59 self-evident truths
1:11:00 that exist in western philosophy exists
1:11:02 in science and in in day-to-day uh
1:11:05 thinking and reality because
1:11:07 self-adventures have certain features
1:11:08 and the underlying concept of a creator
1:11:11 shares these features as well
1:11:13 in other words it's also self-evident
1:11:15 truth if you want to challenge that fine
1:11:17 challenge it but don't say give me proof
1:11:19 of god's existence now the onus of proof
1:11:21 is on you because the one who rejects
1:11:23 the self-evident truth
1:11:25 the onus of proof is on them because if
1:11:27 someone came up to me and said hey hamza
1:11:29 the past doesn't exist
1:11:31 its own illusion the universe was
1:11:33 created with all of your memories five
1:11:34 minutes ago
1:11:36 is the most rational response to say
1:11:39 no you're wrong here's evidence for why
1:11:42 the past is real my memories my
1:11:44 appreciation of temporal depth other
1:11:46 people's memories the history books my
1:11:49 calendar so on and so forth that'll be
1:11:50 an irrational position what i should say
1:11:52 to them is this okay where's your
1:11:54 evidence
1:11:56 right
1:11:57 so likewise if someone rejects the
1:11:59 creator
1:12:00 which is as we've just discussed
1:12:01 self-evidently true true by default then
1:12:04 the onus of proof is on them
1:12:06 so that's what we're trying to discuss i
1:12:08 know i try to summarize a very long
1:12:09 topic but if you go to the sapience
1:12:11 institute website
1:12:12 sapienceinstitute.org forward slash
1:12:15 books you could download the divine
1:12:16 reality and i think it's chapter 3 i
1:12:18 believe it talks about why allah is
1:12:20 self-evidently true and it goes through
1:12:22 these concepts in a little bit more
1:12:23 detail
1:12:24 so hope that that makes sense brother
1:12:26 yeah zakula that did help um i have read
1:12:28 your book many times it's probably my
1:12:31 fourth or fifth time that i'm reading it
1:12:33 and every time i read obviously the more
1:12:36 questions arise so i thought come on
1:12:38 and um ask this question as well just
1:12:40 very quickly before i go you can answer
1:12:42 it if you may um just regarding what you
1:12:44 just said towards the end um
1:12:46 regarding believing in god obviously i
1:12:48 understand it is self-evident it's
1:12:50 universal i've i've heard that there's
1:12:52 there has been um
1:12:53 um
1:12:54 surveys and going on regarding like kids
1:12:57 they're born with that
1:12:59 and
1:12:59 intuitiveness of you know believing in
1:13:01 one god but regarding that just very
1:13:04 quickly that um allah has put in us to
1:13:06 believe in one god he also you know put
1:13:09 in all of us that you know to
1:13:10 acknowledge that murder is wrong rape is
1:13:13 wrong all of these things similarly what
1:13:15 i was just saying before is we also know
1:13:17 that when a child an innocent child
1:13:19 suffers that is also wrong
1:13:21 we all know that that is wrong but when
1:13:23 we see in the world
1:13:25 obviously um
1:13:27 we know it's wrong it's intuitive but it
1:13:29 goes against you know
1:13:31 what we feel we're supposed to just
1:13:32 blindly follow the fact that okay if
1:13:34 allah is you know making them suffer for
1:13:37 a greater good
1:13:38 that intuitive it goes against that um
1:13:42 i don't know how to explain it my friend
1:13:43 explained it better sorry um it just
1:13:46 goes against the fact that
1:13:47 we just have to believe it because our
1:13:49 book says that allah has a great allah
1:13:51 has a you know he has that maximum of
1:13:53 wisdom or totality of wisdom so we just
1:13:56 believe it without question but it goes
1:13:59 against our intuitive nature that it's
1:14:01 wrong that this is happening to the
1:14:03 children
1:14:04 i don't know if i'm able to explain that
1:14:06 part properly
1:14:07 um
1:14:08 but yeah that's my final question that's
1:14:10 the good point
1:14:12 it's wrong from our context that we
1:14:15 understand
1:14:16 the moral variables that are present to
1:14:18 us
1:14:20 i agree
1:14:21 but can we say
1:14:23 it's wrong that allah allowed it to
1:14:25 happen
1:14:27 no you can't of course not why though
1:14:30 this is not blind faith this is because
1:14:31 allah knows all the moral variables he
1:14:34 knows the full reality we don't
1:14:38 do you understand my point because look
1:14:40 there's a difference between absolute
1:14:41 morality and objective morality don't
1:14:44 conflate the two
1:14:46 so absolute morality is that
1:14:49 you know
1:14:51 killing someone is always morally wrong
1:14:54 that's absolute morality
1:14:56 that's an absolute statement that's
1:14:58 actually wrong
1:14:59 because there are some contexts with
1:15:01 certain moral variables that actually
1:15:03 killing someone may be the right thing
1:15:05 to do
1:15:05 for example if someone had a machine gun
1:15:08 and was spraying and shooting all of
1:15:11 these children at school and the only
1:15:13 way possible to stop him is to kill him
1:15:16 then that will probably the most moral
1:15:18 morally right thing to do okay
1:15:20 so
1:15:21 and that is objective in line with those
1:15:24 specific that specific moral context
1:15:27 so we need to be careful about making
1:15:28 absolute moral statements and thinking
1:15:30 that the same as objective statements
1:15:32 they're not always necessarily the same
1:15:34 so when a child suffers yes we know that
1:15:36 is objectively more wrong morally wrong
1:15:39 if if a parent is making a child suffer
1:15:42 that is objectively morally wrong by
1:15:45 understanding the moral variables
1:15:47 present
1:15:48 but does that now follow that a lie is
1:15:51 wrong because he's allowed it to happen
1:15:53 no because he understands the full moral
1:15:57 picture
1:15:58 yes it is objectively more along from
1:16:00 that from that perspective how we
1:16:02 understand it for sure and allah is
1:16:04 saying it's an evil thing to do but in
1:16:07 the grand cosmic scheme of things can we
1:16:10 say allah
1:16:11 is wrong for it happen no because allah
1:16:14 our understanding of the full cosmic
1:16:16 picture is everything is in line with
1:16:19 the good wise
1:16:20 uh the good uh wise purpose of allah the
1:16:23 wisdom of allah
1:16:25 this is our world view that allah allows
1:16:28 everything to happen there is evil yes
1:16:30 there's objective evil and there's
1:16:31 objective good and bad things happen and
1:16:33 suffering happens and yes we could say
1:16:35 they're objectively bad based on those
1:16:37 specific moral variables but in the
1:16:39 grand cosmic scheme of things all of
1:16:41 this is in line with allah's purpose
1:16:43 wise purpose that is good
1:16:46 how that all fits together we don't know
1:16:50 because this is in line with the wisdom
1:16:51 of allah subhanahu wa ta'ala and it's
1:16:53 not blind faith because the way we
1:16:55 understand this is true of revelation
1:16:58 and the way to know allah is through
1:17:00 revelation and we don't blindly submit
1:17:02 to revelation because we reflect on
1:17:04 revelation we reflect on the book of
1:17:05 allah
1:17:07 and we say when i read this book i
1:17:10 conclude that it's from allah and we
1:17:12 also understand
1:17:13 when we reflect on the book of allah
1:17:15 subhanallah water and there are various
1:17:16 arguments we can't expand upon them
1:17:18 right now that this book can only have
1:17:20 come from the one who created the
1:17:22 heavens and the earth
1:17:23 that is not blindly submitting does that
1:17:25 make sense
1:17:27 yeah no absolutely
1:17:34 okay so
1:17:36 let's have
1:17:42 this one for you bro yeah
1:17:44 sure like it's if it's right for me safe
1:17:47 islam
1:17:52 you hear me
1:17:55 thank you thank you very much okay so
1:17:57 i'm quite excited to be with you guys uh
1:18:00 here thank you for giving me the
1:18:02 opportunity i have actually two
1:18:04 um
1:18:05 two points of concern uh two points of
1:18:09 contemplation i want to pose and
1:18:11 for you guys and for
1:18:13 anyone who is watching us uh right now
1:18:16 so
1:18:17 first of all i have to say that i truly
1:18:19 love you guys i truly for the sake of
1:18:21 allah i love all the
1:18:23 uh the team and all the efforts that
1:18:26 you are putting forth uh i have been
1:18:29 watching you for like
1:18:31 two years now and i learned a lot from
1:18:33 from you guys so
1:18:36 kudos uh
1:18:38 aside from that so i want to actually
1:18:40 comment on two main points the first
1:18:42 point is
1:18:43 um
1:18:45 the focus on
1:18:47 propositional arguments
1:18:49 um
1:18:50 as opposed to
1:18:54 you just said that it's not trying to
1:18:56 say but i would for now say that it is
1:18:59 intuitive arguments you know or not or
1:19:02 basically not
1:19:03 maybe not intuitive arguments but
1:19:05 uh the um
1:19:08 the point of the focus on the futura the
1:19:11 um intuitive knowledge the direct
1:19:14 knowledge of allah
1:19:16 what i
1:19:17 mean
1:19:18 by this i would
1:19:19 like to refer to the
1:19:22 debate that
1:19:23 or not the debate the interview that
1:19:25 muhammad hijab and jordan peterson
1:19:29 had and jordan peterson
1:19:31 made the point that
1:19:34 why would you do uh why would you uh
1:19:37 engage in the uh in those propositional
1:19:39 arguments when
1:19:40 you already believe that it is
1:19:44 um correct by default or it is true by
1:19:46 default that god
1:19:48 is one that god exists
1:19:50 and all of that so
1:19:53 um and
1:19:54 later on i watched the
1:19:56 response or the analysis sabor ahmed did
1:19:59 on his channel how all of these
1:20:01 propositional arguments the main point
1:20:04 of them is to uncloud the futra rather
1:20:06 than
1:20:08 yeah it is basically to uncloud the
1:20:10 fitra and
1:20:12 what i would actually like to see and i
1:20:14 would like to know your thoughts on this
1:20:18 there is in our tradition in our
1:20:21 philosophical and intellectual tradition
1:20:23 we actually do have a lot of points
1:20:25 um that are not
1:20:28 propositional per se
1:20:30 but uh that focus on the idea of
1:20:35 this
1:20:36 direct knowledge or
1:20:39 knowledge by presence or this intuitive
1:20:42 knowledge for example the um
1:20:52 in english the the flying man
1:20:54 thought experiment of uh avithinia
1:20:58 or and firaz zahabi in uh some of
1:21:02 uh
1:21:03 some of the interviews he did with
1:21:05 support he also mentioned that and
1:21:07 mentioned how we can know that there is
1:21:10 existence and this existence always
1:21:11 exists
1:21:12 that it is absolute that it is infinite
1:21:16 and he refers to
1:21:21 say god is one god is eternal and so on
1:21:24 and so forth
1:21:26 um and that in my estimation is
1:21:30 like a huge huge point because what that
1:21:33 demonstrates
1:21:34 that that basically demonstrates that we
1:21:37 actually do know that god exists
1:21:40 intuitively just by pointing out that
1:21:43 little thought experiment or that little
1:21:47 idea
1:21:48 right so
1:21:49 my point is
1:21:51 what do you um think about
1:21:54 using this line of reasoning this
1:21:57 i don't know this style that
1:22:00 i personally discovered through uh what
1:22:03 first the heavy uh talks about and um
1:22:08 yeah so to go through this point what do
1:22:11 you guys think about using this style of
1:22:14 argumentation
1:22:16 and this focus in
1:22:18 you know debates in the taoist scene in
1:22:21 general
1:22:24 exactly here bro i'm going to put your
1:22:25 mute because there was some crackling
1:22:27 but inshallah it was going to answer
1:22:28 your question inshallah
1:22:30 well i think the way the way support
1:22:32 covered it is and the way we generally
1:22:34 cover is that the propositional
1:22:35 arguments have a role
1:22:37 they have a place
1:22:38 um
1:22:39 that that doesn't take away from the
1:22:41 fact that we acknowledge
1:22:43 that the belief in allah is fitry it's
1:22:44 natural but we in the dawah you have to
1:22:47 look at it from this perspective that
1:22:48 the dao was communicating the message of
1:22:50 of islam the truth of islam to others to
1:22:53 people to to your society now if we take
1:22:56 into consideration the society that we
1:22:58 live in
1:22:59 they are fond of propositional arguments
1:23:02 in many cases although some people won't
1:23:04 be and in those cases we don't share
1:23:05 propositional arguments um but there are
1:23:08 people that are fond of this type of you
1:23:09 know line of reasoning and they like
1:23:11 propositional arguments and then we
1:23:12 utilize those as he said to awaken the
1:23:14 fitra so to trigger the fitra itself so
1:23:17 it all leads back to the fitra is to get
1:23:19 them to realize that axiomatic position
1:23:21 that we acknowledge as muslims
1:23:23 um
1:23:24 and and that's as simple as it is we
1:23:26 it's
1:23:27 foundationally axiomatically
1:23:29 as we've said the belief in allah is
1:23:31 natural it's there it's fitly every
1:23:33 child is born upon the fitrah but as the
1:23:35 process said that it's his parents that
1:23:37 make him a jew a christian or a fire
1:23:39 worshiper highlighting to us that we
1:23:41 brought if we think about this now is
1:23:43 it's the society the environment of this
1:23:45 child their impacts or clouds and covers
1:23:48 this natural state so it's about
1:23:50 removing these clouds and covers now how
1:23:51 do we do that again in the society that
1:23:53 we live in propositional arguments seem
1:23:56 to be prevalent and people seem to like
1:23:58 them so we use it as a tool right it's
1:24:01 not a replacement if you like for for
1:24:04 our axiomatic position
1:24:06 um yes but then there's pro there's
1:24:07 probably there's no there's no problem
1:24:09 with propositional arguments the quran
1:24:10 has propositional arguments you know
1:24:12 simple arguments like you know who look
1:24:14 when allah says respect upon the heavens
1:24:16 of the earth and who created them you
1:24:18 know so yeah i i think it's also
1:24:20 important to see the epistemic function
1:24:23 of ayats okay
1:24:26 so what are the epistemic function of
1:24:28 ayat in the quran this is a discussion
1:24:30 to be had and inshallah jamie turner is
1:24:33 is actually producing an essay for us
1:24:35 for sapience institute on this topic so
1:24:38 in summary what is
1:24:40 the epistemic nature of verses in the
1:24:42 quran
1:24:43 so when
1:24:44 when when arguments in the quran seem
1:24:46 propositional are they propositional yes
1:24:49 they can have that layer let me give an
1:24:51 example so in the quran allah subhanahu
1:24:54 wa says in chapter 52 verse verses 35 to
1:24:56 36 and did you
1:24:59 did you come from nothing did you create
1:25:01 yourself did you create the heavens and
1:25:02 the earth indeed you have no certainty
1:25:05 now there are two primary functions of
1:25:07 these ayat in a way
1:25:08 the epistemic functions as follows one
1:25:11 function which is not maybe some would
1:25:13 argue not the primary function one
1:25:15 function is to give you a propositional
1:25:17 argument
1:25:18 can something come from nothing can you
1:25:20 have self-creation come something
1:25:22 created be ultimately created by
1:25:23 something else created or is there an
1:25:26 uncreated creator we have these
1:25:27 arguments the divine reality you could
1:25:30 download it for free there's a whole
1:25:31 chapter just on these verses on this
1:25:33 argument but there is another function
1:25:35 of these ayat as well which are to
1:25:37 awaken the fitra so the fitra is then
1:25:39 the norm the the original normative
1:25:42 natural disposition of the human being
1:25:44 there are two main opinions one of the
1:25:46 main opinions is like the fitra is like
1:25:48 a vehicle it directs you towards the
1:25:50 truth but the vehicle gets clouded for
1:25:53 many reasons some of the reasons that
1:25:54 iran cited our job is to uncloud the
1:25:56 fitra to allow the fitra to direct
1:25:59 itself towards the truth
1:26:01 these ayat their function is not
1:26:04 necessarily propositional their function
1:26:06 is to uncloud the vitra to allow it to
1:26:08 continue to direct yourself towards the
1:26:10 truth so the beauty of the quran is that
1:26:12 even when you have quranic verses that
1:26:14 seem propositional they also have a
1:26:17 fitra basis and you would only
1:26:19 understand this if you experience this
1:26:21 for yourself in reality i was in qatar
1:26:24 many years ago i was in a shopping mall
1:26:26 and i was speaking to i think he was a
1:26:28 giant someone from china he had a
1:26:29 business there and he was an atheist i
1:26:32 literally
1:26:34 asked the questions that the quran was
1:26:36 asking
1:26:37 did the universe come from nothing did
1:26:39 it create itself
1:26:40 you know can something create be
1:26:42 ultimately created by something else
1:26:43 created i was giving that kind of
1:26:45 discourse
1:26:46 he was really giving me most of the
1:26:47 answers himself so in that very short
1:26:49 conversation from what i remember he was
1:26:51 an atheist then after
1:26:54 he changed into a skeptic i believe then
1:26:56 after he said yes there must be an
1:26:58 uncreated creator just by virtue of this
1:27:00 type of questioning
1:27:02 did i give him a full propositional
1:27:03 argument no i raised the question
1:27:06 and this ayat or the meaning behind this
1:27:08 ayat had that function which was to
1:27:10 uncloud the fitra
1:27:12 to allow it to direct itself towards the
1:27:14 truth does that make sense
1:27:18 we agree with you from that perspective
1:27:20 um bro uh we're going to meet them very
1:27:21 quickly because you was a lot of
1:27:23 crackling in your thing god bless you
1:27:25 happy bee
1:27:26 um and uh we'll speak to you very soon
1:27:29 so let's take
1:27:30 let's let's kick some people off the
1:27:32 studio people who have already spoken
1:27:34 uh in order to get more people in sha
1:27:37 allah
1:27:38 okay so mr
1:27:41 mr
1:27:43 imran take
1:27:45 alaikum brother
1:27:49 brother abdullah can you hear us
1:27:57 how are you brother
1:28:07 we're good bro what's your question
1:28:15 can you still hear us
1:28:18 oh yes i can hear you can you hear me
1:28:21 yes we can hear you bro do you have a
1:28:22 question
1:28:25 yes i have a question to
1:28:27 brother hamza
1:28:29 hey please bro ask inshallah
1:28:33 brother hamza can you answer one
1:28:36 confusion that i got
1:28:38 although it's not your field
1:28:41 but i may be able to articulate my
1:28:44 questions so that you can understand a
1:28:45 bit of it
1:28:47 so
1:28:49 uh you have read islamic theory
1:28:52 [Music]
1:29:02 uh can you know
1:29:04 yes you have to ask very quickly brother
1:29:06 because if it cuts out again we'll have
1:29:07 to remove you because
1:29:09 the flow so bismillah let's go
1:29:12 okay
1:29:13 so are muslims obligated to
1:29:15 establish a state or something
1:29:22 repeat that question again brother
1:29:31 okay
1:29:32 brother come back on or write write the
1:29:34 question yeah write the question and
1:29:35 come back on and then we'll answer the
1:29:37 question if we can inshaallah okay so
1:29:39 the next question is from
1:29:42 there's a question from for imran please
1:29:45 let's get a question from mustafa
1:30:01 during ramadan you were saying that you
1:30:03 get
1:30:04 collect money for
1:30:06 removing doubts from uh muslim and uh
1:30:09 you block me just for having uh this you
1:30:13 know disagreement from uh with you about
1:30:15 one
1:30:16 uh hadith and i was wondering how you
1:30:19 remove doubts from you know muslims who
1:30:22 have doubt when you just block
1:30:25 a muslim what doesn't have
1:30:28 any doubt about islam and you twice you
1:30:31 actually lied to me about that you gave
1:30:33 said that you give me your email and
1:30:36 phone number but you never did that
1:30:39 okay i'm going to remove this guy again
1:30:41 i don't usually do that this person is a
1:30:43 hadith rejecter
1:30:45 he's someone that has been dealt with
1:30:47 multiple times were very polite to me
1:30:49 ramadan people could access the material
1:30:51 before and with all due respect we're
1:30:54 not going to give him platform to
1:30:55 showcase his views that are problematic
1:30:59 if he wants to be robust he should do
1:31:00 his own videos he should write an
1:31:03 academic piece with references if it's
1:31:05 worthy we're going to address it but
1:31:07 with all due respect to try and hijack
1:31:08 the live stream in this way it's not
1:31:10 befitting of
1:31:12 intellectual academic
1:31:14 adab etika or even rigor
1:31:17 we spoke to him many times we gave him a
1:31:19 lot of platform
1:31:21 and frankly trying to hijack the
1:31:24 the
1:31:25 the the livestream in this way is
1:31:27 unacceptable you should consider the
1:31:29 live stream like our home we've invited
1:31:31 you to our home you're not going to come
1:31:32 to my house and to take the rules
1:31:35 you're not going to come to the house
1:31:36 and start opening the the cupboards and
1:31:38 removing the furniture you need to ask
1:31:41 permission so from that perspective
1:31:43 we need uh we need some adab here just
1:31:46 uh
1:31:47 you know when it comes to him saying
1:31:49 that hamza didn't uh you know give him
1:31:51 this this guy
1:31:52 he he like more than any of us probably
1:31:55 gives people time like this even today i
1:31:57 don't want to say his name but there's
1:31:58 been years this atheist that's been
1:32:00 chasing him he still gives him
1:32:02 time and he told us telling us they
1:32:04 spent some time with him on the messages
1:32:06 a few days ago and he's someone that we
1:32:08 wouldn't probably give any time to so
1:32:10 hamza does give due time to people yeah
1:32:12 and it's if he's if he's blocked him or
1:32:14 he's removed him it's for good reason
1:32:16 yeah yeah sorry i don't want to come
1:32:17 across that i'm like you know uh even
1:32:19 yesterday i was on brother supra's
1:32:20 channel we gave people time but you know
1:32:23 there's so much that you're gonna take
1:32:25 so you're not going to get plus so many
1:32:26 people waiting with genuine yeah there
1:32:28 is there is
1:32:29 one brother said hamza speaking like
1:32:31 hijab laugh out loud it's true sometimes
1:32:33 i do get influenced by by hijab
1:32:37 he is a good influence in many ways mela
1:32:39 preserve him okay so let's get someone
1:32:42 else on let's get
1:32:48 uh sorry do you apologize bear with me
1:32:52 let's get this brother rashad
1:33:00 how are you guys doing
1:33:02 very good bro
1:33:04 how are you
1:33:05 good good
1:33:10 sorry i was just gonna ask did you have
1:33:11 a question for us yes yes uh so i i
1:33:14 think i just have two questions in mind
1:33:16 maybe both of you guys can answer it one
1:33:19 one each uh one was regarding um the um
1:33:23 uh
1:33:24 regarding the uh
1:33:26 argument for the uh existence of god in
1:33:29 terms of going into a cosmological
1:33:31 argument
1:33:32 um
1:33:34 some atheists do mention the idea of uh
1:33:37 where time
1:33:38 time starts
1:33:40 um at the beginning of the universe so
1:33:43 how can you speak about uh time before
1:33:45 what happened before etc so that's one
1:33:48 question and the um you know what let's
1:33:51 let's just do that for now i'm i i'm
1:33:53 doing this for the first time speaking
1:33:55 on live stream so i sort of forgetting
1:33:57 everything but this is good for now
1:34:01 here bro
1:34:02 yeah so with regards to the time
1:34:04 question
1:34:05 so
1:34:06 with regards to the contingency argument
1:34:08 this is not a problem
1:34:10 okay
1:34:10 so because the contingency argument
1:34:12 doesn't postulate doesn't necessarily uh
1:34:15 postulate that the universe had to have
1:34:16 a beginning even if you believe in an
1:34:18 eternal universe which obviously we
1:34:20 don't believe in an islamic discourse
1:34:22 but
1:34:23 hypothetically speaking even if you
1:34:24 believe in eternal universe
1:34:26 which would really remove the idea of
1:34:28 time
1:34:29 or at least the idea of physical time it
1:34:31 doesn't really affect the argument this
1:34:33 this contention this detraction only
1:34:36 affects what you call a cosmological
1:34:38 argument with regards to the calam
1:34:40 cosmological argument or related
1:34:42 arguments because if you postulate a
1:34:44 beginning for the universe and you're
1:34:46 saying whatever begins to exist has a
1:34:47 cause and then you and then someone says
1:34:49 well hold on a second
1:34:52 time began at the beginning of the
1:34:53 universe so outside of the universe
1:34:55 there is no time so cause and effect
1:34:57 doesn't exist because cause and effect
1:34:59 only exists with the idea of time that's
1:35:01 where the detraction is okay so the best
1:35:04 way to do this is just to read an answer
1:35:06 that i wrote in the book right so if you
1:35:08 just pick up my book bro it's
1:35:09 somewhere
1:35:11 somewhere
1:35:11 yeah i think it's the easiest way i
1:35:13 think this is probably one of the the
1:35:15 best answers but you need to understand
1:35:16 this doesn't affect the contingency
1:35:19 argument okay and that's why the
1:35:21 contiguous argument is very very
1:35:22 powerful because any science that you
1:35:24 bring to it or even things to do with
1:35:26 time it transcends that because it's
1:35:28 very it's based on first principles it's
1:35:30 based on the principle of sufficient
1:35:31 region reason and so on and so forth and
1:35:33 as we said previously please uh read
1:35:36 the relevant chapter called the argument
1:35:38 from dependency in this book and read
1:35:40 muhammad hijab's book the burhan which
1:35:42 goes into details and deals with some of
1:35:43 these objections as well
1:35:45 but in terms of the specific objection
1:35:47 that you raised concerning time and
1:35:50 causality i think the best way to do it
1:35:52 is to literally
1:35:54 do a book reading
1:35:55 if you don't mind sir
1:35:57 so just brought with me there he goes
1:36:00 it's called a no on causality time in
1:36:02 the big bang
1:36:03 so
1:36:04 some objectives argue that causality
1:36:06 only makes sense with time they maintain
1:36:09 that since time began at the big bang we
1:36:11 cannot claim something caused the
1:36:13 universe because there was no before at
1:36:16 the beginning of the big bang
1:36:18 in absence of time there is no cause or
1:36:21 effect because cause comes before effect
1:36:25 there are a few problems with this
1:36:27 objection
1:36:28 the view that causality can only make
1:36:30 sense with time requires proof
1:36:32 in philosophy there is no consensus on
1:36:34 the definition on the nature of
1:36:36 causality specifically the nature of the
1:36:38 causal link there are various approaches
1:36:40 that attempt to define and understand
1:36:42 causality and cause relations
1:36:45 one such approach approach is
1:36:46 simultaneous causality
1:36:48 this is the view that causes always
1:36:51 occur simultaneously with the immediate
1:36:53 effects
1:36:54 one could argue that the universe and
1:36:56 its cause occurred at the same time
1:36:59 the following thought experiment
1:37:01 explains such
1:37:02 explain such cause of relation imagine
1:37:04 an eternal ball on an eternal pillow
1:37:07 the ball causes the indentation of the
1:37:10 pillow
1:37:11 but the cause which is the ball does not
1:37:14 come before the effect which is the
1:37:15 indentation of the pillow as time is not
1:37:18 a factor due to the eternality of the
1:37:21 objects in the context of this argument
1:37:24 it could be that the moment god brought
1:37:26 the universe into existence was the
1:37:29 moment the universe came into being this
1:37:31 type of causation is a temporal this
1:37:34 means that the cause in this case god's
1:37:36 will and power occurred prior causally
1:37:39 but not prior temporary not prior in
1:37:41 time the cause and effect occurred
1:37:43 simultaneously another point
1:37:46 this argument assumes that there is a
1:37:49 consensus on the notion of time in
1:37:51 science there are different notions of
1:37:53 time in quantum mechanics and in general
1:37:55 relativity to assume that there is only
1:37:57 one conception of time misrepresents the
1:38:00 literature next point and this is quite
1:38:02 a powerful point this objection is
1:38:05 self-defeating if causality cannot exist
1:38:08 without time then the big bang should be
1:38:10 rejected
1:38:12 given that at the point of the big bang
1:38:13 singularity there was no time but a
1:38:16 boundary to time which is t is equal to
1:38:18 zero time is equal to zero and the
1:38:21 boundary is obviously causally connected
1:38:23 to the rest of the universe
1:38:25 then how can this cause a relation make
1:38:26 sense with more time
1:38:28 if the objectors except
1:38:31 the boundary is causingly connected to
1:38:33 the rest of the universe they should
1:38:35 also accept the same a temporal causal
1:38:38 relation when god decided to manifest
1:38:40 his will and power to create the
1:38:42 universe if they maintain that causality
1:38:44 doesn't make sense outside of time they
1:38:46 will have to reject the causal relation
1:38:49 between the boundary of the singularity
1:38:51 to the rest of the universe which is
1:38:53 tantamount to rejecting the existence of
1:38:55 the universe the objector can argue that
1:38:57 some physicists maintain that the
1:38:59 universe has no boundary this however is
1:39:01 a contentious issue with no consensus
1:39:04 so from this perspective these are three
1:39:06 major points that this detraction is not
1:39:09 a valid detraction so i hope that makes
1:39:11 sense my
1:39:12 brother
1:39:13 sure sure it does brother and i'm i'm
1:39:16 definitely gonna
1:39:17 uh start doing some reading on that i'm
1:39:19 already started with the berhan and
1:39:21 definitely gonna check out divine
1:39:23 reality as well
1:39:25 remember bro when most atheists get to
1:39:27 this level of discussion where they're
1:39:29 talking about things they have
1:39:30 absolutely no clue about none of us have
1:39:31 any clue about in these cases honestly
1:39:34 i'm existing no it shows that they just
1:39:36 fight trying to find excuses any excuse
1:39:37 to deny god so they they rather take
1:39:40 russian into this this sort of
1:39:42 you know fluffy area yeah just to get
1:39:45 away from acknowledging allah i i tell
1:39:47 you a story because at that point it's
1:39:48 theoretical that's true yes whatever the
1:39:51 burden of proof is on them to a certain
1:39:52 extent
1:39:57 and that usually is an indication that
1:39:58 something else is going on i give an
1:40:00 example there was an atheist i think he
1:40:02 came from pakistan he met me at
1:40:03 university in england when i gave a
1:40:04 lecture and i'm paraphrasing the story
1:40:07 he comes up to me and says oh hamza your
1:40:09 argument from
1:40:10 existence doesn't make sense because
1:40:13 causality doesn't make sense outside of
1:40:14 the universe now i could have given him
1:40:17 you know a canton example i could have
1:40:19 given i think as a canton example i
1:40:21 could have showed him that causality is
1:40:22 a plural right it's prior to experience
1:40:25 but what i sensed was that he didn't
1:40:26 know what he's talking about so i said
1:40:28 to him what do you mean by causality and
1:40:30 we had a discussion because in western
1:40:31 metaphysics the notion or the idea of
1:40:34 the cause of relation there is no
1:40:35 consensus on what is the nature of the
1:40:37 cause of relation and you know what he
1:40:38 says to me he says to me i don't know
1:40:41 and i was like hold on a second
1:40:43 they don't know their labels you try to
1:40:46 refute god
1:40:48 by using a term and you don't know the
1:40:50 meaning of that term and i was like
1:40:52 what's going on man
1:40:53 after conversation and being trying to
1:40:55 be nice to him you know what he said to
1:40:56 me
1:40:57 he came from a secular family he didn't
1:40:59 know how to connect to god
1:41:01 oh
1:41:02 yeah yeah well i bless you bro we have
1:41:05 to move on because we're we'll have to
1:41:06 go shortly so we're going to take us
1:41:09 definitely
1:41:12 guys take care love your work
1:41:16 okay so kick from studio
1:41:20 who do we have
1:41:26 we have imran this person jasper
1:41:45 can you guys hear me
1:41:46 [Music]
1:41:47 yes hello hello
1:41:49 can you put your volume down
1:41:51 well
1:41:52 put put
1:41:53 the tv off of the screen after oh he
1:41:56 dropped okay sorry apologies
1:41:58 okay so now now let's take
1:42:03 let's take
1:42:05 ogu's buzz salaam alaikum august boss
1:42:10 [Music]
1:42:24 uh so i have a question about the
1:42:29 recently i had a discussion with a
1:42:31 brother about the eternality
1:42:34 the eternity of of material
1:42:37 and
1:42:38 and i had some reading about it so i
1:42:40 would like i would like to know what
1:42:43 arguments do you use when you get asked
1:42:45 that question because he was saying like
1:42:48 let's say that we didn't know about the
1:42:50 big bang yet
1:42:51 and we are on
1:42:52 ammon atheist in the
1:42:54 time of like 1800s so
1:42:59 what would you like if i said to you the
1:43:01 material is eternal what would you say
1:43:03 in that time
1:43:05 so yeah that's basically the question
1:43:08 yes i mean the easiest way of dealing
1:43:09 with this is sometimes just accept as
1:43:12 many of their propositions as possible
1:43:13 say hypothetically we accept your
1:43:14 position proposition that uh material is
1:43:17 eternal so what
1:43:18 god still exists
1:43:20 it doesn't now mean that god doesn't
1:43:21 exist especially if you use the
1:43:22 contingency argument because the
1:43:24 contingency argument even works with
1:43:26 something like a eternal material
1:43:28 universe because if it's an eternal
1:43:30 material universe it's still contingent
1:43:32 right
1:43:33 so and this is a very powerful argument
1:43:35 because you don't have to start proving
1:43:37 the finite of the universe and so on and
1:43:39 so forth yes there are great arguments
1:43:40 to show that the material material
1:43:42 universe or material stuff cannot be
1:43:44 eternal but that's a different
1:43:45 philosophical discussion but in the
1:43:47 context of god's existence for example
1:43:49 read muhammad hijab's books the quran it
1:43:51 makes a very good case that even if even
1:43:54 not even just hijab's book if it's a bit
1:43:55 too complicated you could start from a
1:43:57 more basic version of the argument which
1:43:59 is from my book chapter
1:44:01 six okay you could download it from the
1:44:03 sap institute website for free and also
1:44:05 download mohammed hijab's book as well
1:44:07 for free
1:44:08 say institute.org forward slash the
1:44:11 the han
1:44:12 and basically what it says is well even
1:44:14 if you had an eternal universe the
1:44:16 eternal universe is still contingent
1:44:18 because it could have not existed based
1:44:20 on the principle of sufficient reason
1:44:22 you could say that well the universe
1:44:24 could have not existed
1:44:25 and also the universe could have
1:44:28 the the the structure of the universe or
1:44:30 the
1:44:31 the the physical makeup of the universe
1:44:33 could have been arranged in a different
1:44:34 way why is it this arrangement and not
1:44:36 another arrangement
1:44:37 there must have been there must be an
1:44:38 external explanation to explain that
1:44:40 particular arrangement over another
1:44:42 arrangement also since the universe
1:44:44 didn't have to exist there's nothing
1:44:45 necessary about its existence
1:44:47 then one could argue well what explains
1:44:50 the fact that it does exist in the first
1:44:51 place it requires an external
1:44:53 explanation to it to explain its
1:44:55 contingent nature
1:44:57 and so on and so forth
1:44:59 and also a material universe from that
1:45:00 perspective can be broken up into pieces
1:45:04 as we know the reality of the structure
1:45:06 and the physical nature of the universe
1:45:08 you could actually remove parts of the
1:45:10 universe hypothetically
1:45:12 if so from that perspective anything you
1:45:14 could add to a remote or remove is
1:45:16 contingent
1:45:18 if it's contingent therefore it must
1:45:20 have derived existence from a necessary
1:45:22 being so even if they postulate a
1:45:24 material universe you don't have to
1:45:26 start to the less
1:45:29 premises that you have to justify the
1:45:30 better just accept it for a moment fine
1:45:32 hypothetically just accept the universe
1:45:34 is eternal so what does it follow that
1:45:36 it's necessary yes a necessary existing
1:45:39 being has to be eternal but
1:45:41 philosophically in an abstract sense
1:45:43 everything eternal is not necessary okay
1:45:46 and this is something very important to
1:45:48 understand and to articulate this
1:45:49 argument further please download the
1:45:51 book the han and if you want a basic
1:45:54 more simpler version go to chapter six
1:45:57 and then you can go to the quran it goes
1:45:58 to straight to the quran depending on
1:46:00 your level of understanding my dear
1:46:02 brother so hopefully i hope that helps
1:46:04 my dear brother
1:46:06 yeah it takes a lot i've probably read
1:46:09 your book more than like three times and
1:46:12 i really enjoy your work
1:46:14 i'm starting to get a trend here some
1:46:15 brother read it five times somewhere
1:46:17 three times maybe
1:46:19 a book
1:46:21 we need a tough sear of the divine
1:46:22 reality
1:46:24 yeah exactly
1:46:33 okay let's get a question for brother
1:46:34 imran
1:46:37 abdullah question for
1:46:50 yes
1:46:52 guys dropped
1:46:54 oh
1:46:57 come back brother
1:47:01 let's have brother uthman
1:47:06 all right salaam
1:47:10 yeah i have a question in regards to in
1:47:12 general when speaking for arguments for
1:47:14 uh islam i've noticed that a lot of the
1:47:16 discourse focus and focuses more on
1:47:18 getting like uh it seems to me more
1:47:20 non-muslim people to believe that
1:47:21 there's just one god like there's like
1:47:23 the cosmicological argument and all
1:47:24 sorts of other arguments but to me it
1:47:27 seems to me i might be wrong but it
1:47:29 seems to me that we
1:47:30 like there is a lot of focus on getting
1:47:33 people to believing that just one god
1:47:35 exists and i don't see the the step the
1:47:38 next step which is proving that it is
1:47:40 like the god of islam that goes to the
1:47:42 quran
1:47:43 and maybe like i don't have exposure to
1:47:46 this but i hope like i was wondering if
1:47:47 you had any plans in the future to make
1:47:49 like a comprehensive
1:47:50 um like you know just break down for how
1:47:53 do we go from believing into just one
1:47:55 like god in terms of that aristotelian
1:47:57 you know this is the kind of definition
1:47:58 to the god of islam allah
1:48:04 in both books i think it's in hamza's
1:48:05 book as well see there's a chapter on
1:48:07 oneness that follows the arguments
1:48:09 and that explains so that the bridge
1:48:11 between
1:48:12 acknowledging god exists and then coming
1:48:14 to terms that god is one and
1:48:15 specifically understanding who that it's
1:48:18 allah and why allah is worthy of worship
1:48:19 yeah absolutely and it's also in the
1:48:21 quran you were mentioning earlier that
1:48:22 is that he mentions okay how do you go
1:48:24 from the idea that there is a cause
1:48:26 to allah well
1:48:28 the
1:48:29 from i remember the quran says this
1:48:30 necessary being then it shows that he is
1:48:33 one he is eternal and has a will however
1:48:36 what this brother is saying is why don't
1:48:38 we start talking about specifically
1:48:40 islamic theism meaning that it is allah
1:48:42 and talk about the quran and why is
1:48:44 worthy of worship
1:48:45 yeah this is a valid point but in in my
1:48:48 book for example chapter 15 there's a
1:48:50 chapter why lies worthy of worship
1:48:52 chapter 14 talks about the proof of
1:48:53 prophethood chapter 13 talks about the
1:48:56 why the quran is from allah so we have
1:48:58 material on this issue
1:49:00 but i would agree with you that more
1:49:02 focus needs to be done concerning
1:49:05 you know why lies worthy of worship in
1:49:07 actual in fact on this channel if you
1:49:08 scroll all the way down there is
1:49:11 a lecture called seven reasons why lies
1:49:14 worthy of worship i believe and we're
1:49:16 going to be producing content on why
1:49:17 lies worthy of worship who allah is and
1:49:20 also the miraculous nature of the quran
1:49:22 which is the focus of
1:49:24 my phd on the concerning the multi-laid
1:49:26 nature of the book of allah subhanahu
1:49:28 wata'ala but much more i agree needs to
1:49:30 be done don't you think
1:49:32 even on a grassroots level you see a lot
1:49:35 of times we would make arguments for
1:49:36 god's existence they acknowledge it and
1:49:38 that we would think that's sufficient
1:49:39 and move on yeah you know so in actual
1:49:42 fact iran was mentioned this just
1:49:43 earlier or before the live stream we're
1:49:45 having this discussion
1:49:46 we have a book coming out that's been
1:49:48 written by i'm not going to say who is
1:49:50 a one of the top leading arab
1:49:53 intellectuals in the world
1:49:55 he wrote a book on the proof of
1:49:56 prophethood it's about 170 000 words we
1:49:59 have the soul rights to translate it and
1:50:02 we have completed the pre-final draft of
1:50:04 the translation it's a phenomenal book
1:50:07 that goes into detail about the miracle
1:50:09 of the quran the proof of the prophet
1:50:11 sallallahu alaihi wasallam so we had a
1:50:13 good knowledge
1:50:14 and it's coming in
1:50:16 inshallah this book should be out
1:50:18 january or february insha allah make dua
1:50:21 thank you thank you very much for the
1:50:22 advice and i really appreciate the work
1:50:24 you've been doing and may allah guide
1:50:26 you to what is best for all of us
1:50:27 inshallah i mean
1:50:30 okay
1:50:37 um i i'm not sure if my question is
1:50:39 fitting for the stream
1:50:41 but i wanted to ask do you have any
1:50:43 advice how to stop
1:50:45 worrying about my the cutter of allah
1:50:48 like the future and
1:50:50 about the tests that allah going to put
1:50:52 you through like
1:50:56 do you understand
1:50:58 like i'm constantly worrying about the
1:51:00 future
1:51:02 will it be uh
1:51:05 will i save my iman and will i
1:51:08 um
1:51:10 how i'm gonna say
1:51:12 like will i make it
1:51:15 uh with my iman intact at the end
1:51:26 a level of concern is good
1:51:28 because it keeps you on your toes right
1:51:30 you we don't want to be in the position
1:51:31 where there's literally no you know
1:51:33 healthy anxiety or concern about you
1:51:36 know how
1:51:37 you know how we're going to end up or
1:51:38 where we're going to end up but it can
1:51:40 very quickly become negative
1:51:42 and and start impacting you negatively
1:51:44 in your day-to-day life which you don't
1:51:45 want to be the case because it defeats
1:51:47 the purpose right
1:51:48 so
1:51:49 a healthy concern
1:51:51 is good and it's a good sign you know
1:51:52 that you're worried about your iman and
1:51:54 you're worried about you know your
1:51:55 sincerity and where you're gonna be
1:51:58 um but
1:51:59 this is where shaytan can creep in and
1:52:01 start making you worry like oh my god
1:52:03 you're going to have tests you're going
1:52:04 to have trials in your life they're
1:52:05 going to be really bad how are you going
1:52:06 to deal with it what you're going to do
1:52:08 as muslims we need to realize allah
1:52:10 wants best for us right even the whole
1:52:14 going through tests and trials and
1:52:16 tribulations in life
1:52:17 you know it's not a bad thing it's
1:52:20 difficult let me let me let's let's
1:52:22 let's be clear about this it's difficult
1:52:24 it's painful you know it's not easy you
1:52:27 know it can really weigh you down
1:52:28 sometimes but as muslims
1:52:31 we we have knowledge that allah has
1:52:32 given us that the non-muslim doesn't
1:52:34 have when a non-muslim faces a test or a
1:52:36 trial or a tribulation
1:52:38 what can they do
1:52:39 it's just it's it actually makes sense
1:52:42 from their perspective they're just
1:52:43 suffering for no reason there is no
1:52:44 meaning behind their suffering it's just
1:52:46 suffering for the sake of suffering and
1:52:48 and they're the ones that should be
1:52:49 anxious to worry about but the funny
1:52:51 thing is they're not worried about these
1:52:53 things you know whereas us muslims where
1:52:55 allah has told us you know trials and
1:52:56 tribulations will come your way but
1:52:58 there's a reason for that you know and
1:53:01 there's many reasons again in the divine
1:53:02 reality there's a whole chapter on you
1:53:04 know evil and suffering and how we make
1:53:06 sense of it from islamic perspective
1:53:07 many reasons you know you grow through
1:53:09 suffering you you have an opportunity to
1:53:11 get closer to allah it's an opportunity
1:53:13 to remove sins you know and and the list
1:53:16 goes on right so
1:53:18 a few things we should start to do is
1:53:19 number one start to
1:53:21 reconceptualize our understanding of
1:53:23 suffering yeah and this doesn't mean
1:53:25 it's not going to be difficult that
1:53:27 we're not going to have a dislike for it
1:53:29 because as human beings we don't like to
1:53:31 suffer right but we have to remind
1:53:33 ourselves this is that internal battle
1:53:34 where you cognitively rationally have to
1:53:36 remind yourself that this suffering
1:53:39 inevitably whether i understand it or
1:53:41 not when i'm going through it that it's
1:53:43 there's good for me in this and that
1:53:44 allah is going to help me and support me
1:53:46 and he's with me and i have to keep my
1:53:47 faith in allah my trust in allah knowing
1:53:49 that inevitably it's going to be good
1:53:51 you know and and just knowing that allah
1:53:53 is with you if you're allah is with the
1:53:55 patient as allah says you know to to
1:53:57 practice patience
1:53:58 you know and again we live in a society
1:54:00 today which has lost the virtue of
1:54:02 patients it's all about this immediate
1:54:03 gratification as soon as we don't get
1:54:05 something it's like we go crazy you know
1:54:08 and it's we it's almost like any slight
1:54:10 suffering we experience we go crazy and
1:54:12 we start blaming we spoil
1:54:14 we're literally spoiled you know so we
1:54:16 have to really recondition ourselves and
1:54:18 remind ourselves that you know we will
1:54:20 go through some tough times in life you
1:54:22 know but allah doesn't you know burden
1:54:23 the soul with more than it can be you
1:54:25 know remind yourself of these realities
1:54:27 and know that allah will help you get
1:54:28 through this
1:54:29 be patient and keep your trust in allah
1:54:32 you know and that's a test of him
1:54:34 life is a test tests are not supposed to
1:54:36 be easy remind yourself when you at
1:54:37 school you know your gcses your your a
1:54:40 levels your universe is never easy you
1:54:42 know you don't want to test no matter
1:54:43 how much you revise for it you don't go
1:54:45 into an examination relaxed
1:54:47 you always you have a sense of anxiety
1:54:49 it's tough but when you when you face it
1:54:51 and you go through it when you come out
1:54:53 on the other side how good you feel you
1:54:55 know you you change yeah as a person i
1:54:57 think it's important it's
1:54:59 very deep
1:55:00 i think his importance would have hosted
1:55:03 good opinion of allah subhanahu wa
1:55:05 ta'ala
1:55:06 you know in the hadith queen when allah
1:55:08 subhanahu wa
1:55:09 says that i am as my servant expects me
1:55:12 to be we translate it as i am as my
1:55:14 servant thinks that i am but it also
1:55:16 means as i am as my seven expects me to
1:55:19 be and if you think
1:55:22 good opinion of allah you'll have
1:55:25 him the good in he'll be bet greater
1:55:27 than any of your expectations also never
1:55:30 lose hope if you're starting to feel
1:55:31 that you're in the in the borderline or
1:55:33 you're going into despair remember
1:55:36 despair
1:55:37 is exactly what shaytan wants
1:55:39 allah doesn't want you to be in despair
1:55:41 in actual fact allah makes it very clear
1:55:43 to not despair of the mercy of allah
1:55:45 subhanallah it's haram
1:55:47 he honestly is haram to despair of the
1:55:49 mercy of allah you know i heard one
1:55:50 score to say you know we hear about
1:55:53 zina is haram drinking is haram doing
1:55:55 this is haram when do people say is
1:55:58 haram to lose hope in the mercy of allah
1:56:00 and his true
1:56:01 is
1:56:02 it is haram he is forbidden he is
1:56:04 blameworthy he is
1:56:06 an evil to lose hope in the mercy of
1:56:09 allah
1:56:10 this is not to belittle someone who is
1:56:12 actually starting to lose hope but is to
1:56:13 remind them that allah wants you to have
1:56:16 hope in him allah is reminding you of
1:56:19 his mercy of his forgiveness of his love
1:56:22 of the fact that he wants best for you
1:56:24 that he wants good for you that no
1:56:26 matter what you've done he always wants
1:56:29 you to turn back always no matter what
1:56:31 you've done no matter what you've done
1:56:33 allah always wants you back so do not
1:56:35 despair in the hope and mercy of allah
1:56:38 this is this is sometimes shaytan uses
1:56:40 our own voice against us to bring us
1:56:42 down to belittle us to make us lose hope
1:56:45 to make us you know think bad of allah
1:56:48 subhana wa to allah
1:56:49 never do that
1:56:51 have hosun
1:56:53 have a good opinion of allah wa ta'ala
1:56:56 and wallahi you will find him in the
1:56:58 greatest of your expectations okay
1:57:00 yeah um
1:57:02 i had a long struggle with the restless
1:57:05 and i still got to work on
1:57:07 it to not affect me on my daily life so
1:57:10 much
1:57:11 but i appreciate the answers and
1:57:15 especially to hamza thank you for the
1:57:18 work you do in the turkish community
1:57:20 because i think we really need it and uh
1:57:24 there isn't
1:57:26 so much um i really appreciate it
1:57:30 are you turkish i'm turkish yes but i
1:57:32 live in germany
1:57:36 you send
1:57:53 what i'm saying is my book has been
1:57:55 translated into turkish it's called
1:57:59 so
1:58:00 um you know if if if you want me to try
1:58:02 and get some copies sent to you so you
1:58:04 can share with your turkish friends just
1:58:06 email us on the sapience website and
1:58:08 we'll try and get back to inshallah okay
1:58:11 yes thank you so much i will contact you
1:58:17 mashallah
1:58:27 we need to wrap things up the reason my
1:58:29 techies is better
1:58:31 is because i was actually brought up
1:58:32 with the turkish community in london in
1:58:34 hackney so a lot of my friends were
1:58:36 kurdish there was turkish and kurds
1:58:38 speak
1:58:39 kurdish but they also speak turkish
1:58:41 depending where they come from so i was
1:58:42 brought up in that community so even
1:58:44 before i became muslim i had you know
1:58:46 really close friends one of them was
1:58:48 like jihan the other one was you know
1:58:50 mere the other one was
1:58:52 uh fatih he was a friend as well you had
1:58:56 who else did we have yeah they're a good
1:58:57 bunch of brothers in actual fact i think
1:58:59 one of my first experiences of listening
1:59:02 and to the meaning of the quran was from
1:59:05 my friend jihan i think i was 14 years
1:59:07 old and he was into computers and i was
1:59:09 at his house and i think he printed out
1:59:11 and he put the film
1:59:13 the
1:59:14 message yeah and it was actually quite
1:59:16 moving and powerful because it was the
1:59:18 verses of
1:59:19 when allah talks about you know the the
1:59:22 young girl that is buried alive and
1:59:24 she's asked for what sin was she buried
1:59:26 you know
1:59:27 it was very very powerful uh chapter of
1:59:29 the quran and and i think remember and i
1:59:32 saw he was he actually had a sense of
1:59:34 iman with it as well
1:59:35 but uh yeah so
1:59:38 yeah so i was brought up with the texas
1:59:39 community i actually learned how to
1:59:42 read turkish uh before before i became
1:59:45 muslim because it's the latin it's it's
1:59:47 latin isn't it um
1:59:49 you know
1:59:50 it's it was it was latinized but anyway
1:59:53 so turkish people are beautiful people
1:59:55 uh they have huge hearts they have a lot
1:59:57 of love a lot of compassion as well
1:59:59 especially for animals if you go to
2:00:01 turkey you see dogs and cats everywhere
2:00:03 and the the the stray and the they're
2:00:05 part of the community like they're part
2:00:06 of the family you have a cat they're
2:00:08 going to one house and another house and
2:00:10 they have and usually have government
2:00:12 vets i think going around checking them
2:00:13 out people give them food and they see
2:00:15 the cats and dogs as part of the
2:00:17 community is actually quite wonderful
2:00:18 and you even see non-muslims commenting
2:00:20 on
2:00:21 uh if you go to youtube and say turkey
2:00:23 loves animals you see like a whole
2:00:25 commentary on this yeah so turkish
2:00:27 people you could tell civilization by
2:00:28 the way it treats its animals
2:00:30 you could tell civilization by the way
2:00:32 it treats women it's children and
2:00:34 animals right usually the more
2:00:36 vulnerable in
2:00:38 these type of cultures and if you see a
2:00:40 lot of compassion for the elderly a lot
2:00:42 of compassion and respect and honor for
2:00:44 women and and honor and compassion for
2:00:46 animals then you know a society is going
2:00:49 right down the right direction and i
2:00:51 know turkey is very ideologically split
2:00:53 at the moment between like the secular
2:00:55 types and the
2:00:56 muslim types but i think these are force
2:00:59 lines everyone is a brother and sister
2:01:01 and everyone is on their own journey and
2:01:03 we just you know be committed to
2:01:04 people's well-being have a lot of rahma
2:01:06 and a lot of hikmah a lot of mercy and
2:01:08 wisdom and try and elevate everybody
2:01:11 together you know drawing these
2:01:12 ideological lines between you know
2:01:14 communities and people on a grassroots
2:01:16 level is is very problematic we should
2:01:19 make things easy for people
2:01:21 talk about glad tidings cooperate with
2:01:23 each other just like the narration of
2:01:24 the prophet sallallahu alaihi wasallam
2:01:26 when he spoke to mother benjamin
2:01:29 when he went to
2:01:31 yemen
2:01:32 the famous hadith about you know
2:01:34 give the glad tidings the good news
2:01:36 cooperate with each other and so on and
2:01:38 so forth so allah bless you bro
2:01:41 so we'll take one more question
2:01:44 and then we'll have to go uh inshaallah
2:01:48 so we will take a question
2:01:50 from
2:01:52 iman's going to take this
2:01:54 musa brother
2:02:01 how are you brother do you have a
2:02:02 question
2:02:03 uh yes uh i got one question on
2:02:06 eternal universe
2:02:09 like uh i've read hamza santa's author's
2:02:13 book on
2:02:15 like
2:02:16 what
2:02:17 on contingency argument
2:02:19 like he said that eternal universe is
2:02:23 not an issue
2:02:25 so my question is that if there are
2:02:28 contingent uh
2:02:30 things in the universe one could argue
2:02:33 that
2:02:34 uh previous contingent
2:02:36 thing
2:02:37 are explained by
2:02:39 like
2:02:40 these contingent things add infinity
2:02:43 so and the whole chain isn't explained
2:02:46 by
2:02:47 another infinite contingent thing and
2:02:50 add infinitive so what's the issue in
2:02:52 this
2:02:56 brother musa so the brothers talking
2:02:57 about infinite regrets yeah i mean the
2:02:59 infinite regression
2:03:01 my brother is still contingent
2:03:03 based on the president
2:03:05 yeah no my question is yes it is
2:03:07 contingent you are right but one can
2:03:10 argue that
2:03:11 every contingent fact is explained by
2:03:14 previous uh contingent fact that's why
2:03:16 it's not any other way
2:03:18 yes but if you i think you probably
2:03:20 missed it in the book my brother that
2:03:22 one of the key arguments was that you
2:03:24 can't have an infinite regress of
2:03:26 contingent explanations
2:03:28 so if
2:03:29 this contingent universe is explained by
2:03:31 another contingent universe and that
2:03:34 contingent universe derives its
2:03:35 existence or is explained by another
2:03:37 contingent universe and that goes on
2:03:39 forever we will never have the universe
2:03:41 today because if this contingent
2:03:43 universe is as a result of a previous
2:03:46 infinite chain of contingent existences
2:03:50 then you would never have this universe
2:03:51 in the first place because if it's a
2:03:53 forever chain
2:03:54 forever never ends so therefore you
2:03:56 would never have this universe in the
2:03:57 first place
2:03:58 and that's what the book specifically
2:04:00 argues you can't have an infinite
2:04:02 regress of contingent explanations or
2:04:05 contingent existences or one contingent
2:04:08 existence deriving ex its existence from
2:04:10 another contingent existence because if
2:04:12 that goes on forever you will never have
2:04:13 the existence today
2:04:16 okay brother i think
2:04:17 we'll have one more question i want one
2:04:19 question for imran so if the next
2:04:20 question is not frame run
2:04:22 uh then i'm just gonna not answer your
2:04:25 question okay
2:04:27 um
2:04:28 may god bless you brother here so
2:04:31 right so let's take someone who's gonna
2:04:33 ask imran a question
2:04:36 osama
2:04:37 did we have him before i don't remember
2:04:40 i don't think so who saw my question for
2:04:42 imran please
2:04:48 how are you brothers foreign
2:04:54 my question is that how to understand
2:04:56 the philosophy of science
2:05:02 is is that anything with okay so
2:05:07 best
2:05:08 way to understand the f well again going
2:05:11 back to hamza mentioned earlier that you
2:05:13 shouldn't be doubling into philosophy in
2:05:15 general uh unless you have your
2:05:17 foundations good and solid from an
2:05:19 islamic perspective but on the
2:05:21 philosophy of science there's some
2:05:22 there's the book the only small booklet
2:05:25 i read other than the stuff hamza's work
2:05:27 was um it was published by oxford it was
2:05:30 a short introduction to the philosophy
2:05:31 of science
2:05:32 uh
2:05:34 yeah it's a really good nice short
2:05:36 summary um and to be honest he covers
2:05:38 all of the sort of core points you need
2:05:40 anyway um you can always go into depth
2:05:42 on specifics but i think what's in this
2:05:45 sufficient to get started sharla
2:05:54 okay so in mind
2:05:56 please i want you to just basically um
2:05:59 talk about your book
2:06:01 what's in your book
2:06:02 what is it called when do you think it's
2:06:05 going to come out
2:06:06 uh what kind of ideas are in there just
2:06:08 to give people a bit of pre-marketing to
2:06:09 get people to understand that this is
2:06:11 coming out uh obviously you're not
2:06:13 entirely sure how it's going to come out
2:06:14 but just basically discuss it because i
2:06:16 think
2:06:17 it's probably one of the best books that
2:06:19 i'm not saying because you're here one
2:06:21 of the best books are going to come out
2:06:22 in the muslim market in english because
2:06:24 it's done in a very powerful way in in
2:06:26 in the narrative and the style
2:06:29 is actually quite powerful
2:06:31 because it's done from a kind of
2:06:33 actually you explain it so i'm gonna go
2:06:34 brothers and sisters i'll let imran take
2:06:37 over from here and discuss
2:06:38 what his book is called what is the
2:06:40 context why he decided to write in the
2:06:41 way that he did
2:06:42 what kind of concepts are involved maybe
2:06:44 a bit of snip of some of the arguments
2:06:45 and perspectives as for me i've really
2:06:48 thoroughly enjoyed this live stream if
2:06:50 someone could basically time stamp
2:06:52 everything because there were some
2:06:53 really powerful answers i believe some
2:06:54 good interaction my love bless every
2:06:56 single one of you keep in touch with
2:06:57 sapiens institute and i'll leave the
2:06:59 rest to imran in sha allah brother sakib
2:07:02 is going to be joining us
2:07:05 yeah brothers and sisters so just
2:07:07 briefly we don't know where it's coming
2:07:08 out
2:07:09 but the book is called dying to believe
2:07:12 and like hamza said it's a narrative
2:07:13 based so it's uh
2:07:16 similar if i was to give an example if
2:07:17 you've seen and i hope you haven't read
2:07:19 these books but if you have read them
2:07:21 the atheist muslim
2:07:23 richard dawkins book that's called
2:07:26 outgrowing god the style that they've
2:07:28 written their books in which is this
2:07:29 sort of narrative style is a story style
2:07:32 it's something we haven't done much
2:07:34 so this book is going to be in that
2:07:35 style it's going to be about my story
2:07:37 and it's going to specifically focus in
2:07:38 on the meaning of life the purpose of
2:07:40 life
2:07:41 existentialism and all of these types of
2:07:43 topics inshallah um so that will be
2:07:45 probably coming out in the next couple
2:07:48 of months maybe on sapience we don't
2:07:50 know yet it's not confirmed but when it
2:07:52 is out insha alhamsa will let you guys
2:07:53 know
2:07:54 um so that's a little bit about the book
2:07:56 inshallah so we will let you know closer
2:07:58 to the time
2:07:59 uh as we get closer to releasing
2:08:01 inshallah uh and yeah that's it pretty
2:08:03 much i think we'll wrap up now brothers
2:08:04 and sisters may allah bless you guys
2:08:05 jazakallahu for joining us and coming on
2:08:08 this live stream we've been going for
2:08:10 two hours eight minutes alhamdulillah
2:08:12 and i think this is regular so inshallah
2:08:14 we'll be doing more of these until next
2:08:16 time take your brothers and sisters