Londoniyyah - Part 28 - Bid'ah and Tabdee' | Mohammed Hijab (2022-04-18) ​

0:00:13 this next session
0:00:15 of the london ear series in the previous
0:00:17 session we discussed techfear which is
0:00:19 excommunication today we're going to be
0:00:21 talking about tapdir which is not
0:00:23 exactly excommunication
0:00:26 but it's deeming someone as somewhat of
0:00:28 a heretic
0:00:29 or if you like someone who's a deviant
0:00:32 someone who doesn't conform to the
0:00:34 orthodox
0:00:36 understanding
0:00:37 but would otherwise conform to a
0:00:39 heterodox understanding of the religion
0:00:41 uh being a deviant thereby so uh
0:00:44 you can read inshallah the uh the poem
0:00:46 and then we'll come back
0:00:48 and discuss
0:01:05 so the word
0:01:07 means something which is in the
0:01:09 terminological sense added to the
0:01:10 religion of islam something
0:01:13 something which is new to the religion
0:01:14 of islam
0:01:15 and a very famous hadith uh to this
0:01:18 effect is the hadith
0:01:24 of
0:01:26 whoever
0:01:28 adds to this religion of ours that which
0:01:30 is not part of it
0:01:32 then it is rejected
0:01:34 why is this the case
0:01:36 because the religion of islam is
0:01:37 complete allah
0:01:48 today i have completed your religion
0:01:51 and i have uh already
0:01:56 and perfected my favor upon you and
0:02:00 and chosen islam as the religion for you
0:02:03 and so therefore if something is
0:02:04 complete and perfect why does it require
0:02:06 addition this is this is a question that
0:02:09 really needs
0:02:10 asking
0:02:12 but it gets murky and and the question
0:02:14 of what bidar is
0:02:17 and what exactly the scholars have said
0:02:19 about it is not exactly an area of
0:02:21 consensus
0:02:22 and so today inshallah we're going to
0:02:24 start with
0:02:25 how the scholars
0:02:27 differed actually the scholars of islam
0:02:30 how they differed in understanding this
0:02:32 concept of bidder
0:02:35 some of them adopting a broader view
0:02:37 and others adopting a stricter and
0:02:39 narrower view and the reason why
0:02:41 either of those
0:02:43 groups of scholars
0:02:45 adopted either of those views
0:02:48 now
0:02:49 in the
0:02:51 that you or the friday sermons
0:02:54 you are likely to have heard
0:02:56 in the beginning of that sermon
0:03:03 that every
0:03:04 thing which is newly invented in the
0:03:06 religion is a bidder is an innovation
0:03:09 and every innovation
0:03:11 is
0:03:12 something which is a misguidance
0:03:14 and every misguidance is in the hellfire
0:03:18 but how this has been understood by
0:03:20 scholars
0:03:22 has been different so there are two
0:03:24 groups of scholars broadly speaking
0:03:26 some of which had reserved a very kind
0:03:29 of as we've said all-encompassing and
0:03:33 generalizing understanding of this
0:03:34 particular hadith
0:03:36 and others who who didn't so for example
0:03:38 ashokani who relatively
0:03:42 actually uh he's classical but he's what
0:03:44 300 years ago since 17 1700s or so
0:03:48 he says
0:03:50 includes every single um
0:03:54 anything which is newly invented in the
0:03:56 religion
0:03:58 is in fact this
0:04:00 is what's included here
0:04:03 whereas other scholars
0:04:06 uh
0:04:07 potentially like a noe
0:04:08 quite frankly would say no this is not
0:04:11 saying all types of things
0:04:13 is saying all types
0:04:15 of things
0:04:16 because when the word kul is used
0:04:18 sometimes it can mean every single thing
0:04:21 and it could sometimes mean all types of
0:04:23 things
0:04:25 and elijah
0:04:26 salam
0:04:29 put some extracts of some some of the
0:04:31 things that he said here
0:04:32 which we can read together in a second
0:04:36 but the argument that he's making
0:04:38 is that in fact
0:04:40 it's not when the prophet sallam said
0:04:46 and i know we said the same thing here
0:04:48 whoever in introduces something into our
0:04:51 affair
0:04:53 which is not originally part of it
0:04:57 then it's rejected meaning
0:04:59 if it is
0:05:02 outside of the scope of religion
0:05:04 or religious discourse then it's
0:05:06 rejected but if it has an us
0:05:09 or if it's something which if you
0:05:10 introduce something which is
0:05:12 uh within the confines of religion then
0:05:14 it's acceptable this is how they
0:05:15 understood it
0:05:17 so let me just put this again
0:05:19 there are two groups of scholars when
0:05:20 the when the hadith of comes ahead and
0:05:24 the hadith is saying
0:05:28 whoever introduces something which is
0:05:30 not part of our religion then is
0:05:32 rejected
0:05:33 one group of scholars that says anything
0:05:34 that the prophet
0:05:37 or that the salallahu didn't do is
0:05:38 reject it
0:05:40 another group of say scholars say
0:05:42 actually it's not anything
0:05:44 that the prophet salla
0:05:46 or the sahaba didn't do it's anything
0:05:49 which doesn't have an assa
0:05:50 it doesn't have a foundation it doesn't
0:05:52 have
0:05:53 a category or a genus
0:05:55 which it can be sub-compartmentalized
0:05:57 under
0:05:59 that is what would be rejected and
0:06:01 you'll find that because of this
0:06:03 some people actually make taksimat or
0:06:06 classification of bidder into different
0:06:08 categories
0:06:10 so
0:06:15 and nowowee is one of those individuals
0:06:17 who quite clearly divided black into
0:06:19 different types
0:06:24 and he says
0:06:26 and he you know
0:06:27 he he divides it into different types
0:06:31 you know you have the word buddha the
0:06:33 one which is mandub and you're the one
0:06:35 which is makru
0:06:37 and you have you probably heard of this
0:06:38 term bid
0:06:40 which is the good buddha
0:06:42 say how can you have something which is
0:06:43 a bidder
0:06:44 will come and explain what they mean by
0:06:47 this
0:06:50 but let's read exactly what elizabeth
0:06:53 states because he was one of the
0:06:55 i would say one of the uh
0:06:58 the scholarly
0:06:59 um kind of
0:07:02 proponents of the broader view
0:07:06 he says well and he's another person
0:07:08 who's divided the bedan to different
0:07:09 types he says
0:07:17 is divided into the following
0:07:21 which is obligatory maharam which is
0:07:23 haram
0:07:24 manduba which is
0:07:28 allowable in certain contexts or manduba
0:07:30 which is mustahab basically right
0:07:32 something which is uh
0:07:34 means mustahab which means sunnah or in
0:07:36 the sense that you
0:07:38 you will be rewarded if you do it and
0:07:40 you will not be sinning if you don't do
0:07:42 it
0:07:43 okay that's what bandup means um
0:07:46 or the opposite so you'll be rewarded if
0:07:49 you leave it but you will not be sinful
0:07:51 if you don't do it
0:07:54 which means you won't be sinful or it's
0:07:56 like halal right
0:08:10 so if it goes under or if it's
0:08:11 classified under one of those things
0:08:14 which are seen as positive
0:08:17 then he says in this case it's
0:08:21 or sorry if it's if it's seen as if if
0:08:23 it goes underneath something which is
0:08:24 obligatory then it becomes obligatory
0:08:26 like it
0:08:28 that's what he's saying
0:08:32 this is the
0:08:34 principle wherever the word jib does not
0:08:37 is not completed with it without it then
0:08:39 it's worded as well for example i need
0:08:41 to go to hajj
0:08:43 it's working to go to hajj the
0:08:45 transportation for me to get to hajj
0:08:48 would also be virgin
0:08:50 so he's saying something like this right
0:08:55 he's giving examples here like for
0:08:57 example learning grammar with hadrian
0:09:00 and
0:09:02 putting
0:09:03 writing down
0:09:05 which wasn't written down in time of the
0:09:06 prophet sahabah but he's the first
0:09:09 person to write the resale which is the
0:09:10 first kind of book of rasool
0:09:12 the principles of legislation he's
0:09:14 saying this is all worship
0:09:16 because without it we would not be able
0:09:18 to understand the religion of islam may
0:09:20 allah
0:09:22 wherever the wajib is not completed with
0:09:24 either then the swajib as well
0:09:26 so he's saying that for us to understand
0:09:28 the religion of islam so we need to
0:09:29 understand the grammar of the arabic
0:09:31 language
0:09:32 so it's so it's become obligatory now
0:09:34 for some people to come out and to carve
0:09:36 out a system of understanding the arabic
0:09:38 language through
0:09:40 grammatical
0:09:41 schemes
0:09:42 and so this is an example he's saying
0:09:46 of a buddha which is
0:09:48 in fact
0:09:50 it's
0:09:51 actually an obligatory type of bidder
0:09:54 but you might this is a contentious
0:09:55 notion that you can have a word of
0:09:57 bidder as we're going to come and see
0:09:58 the stricter view but i'm telling you
0:10:00 what the broader view of bada in the
0:10:03 ummah with scholars like elizabeth salam
0:10:05 have said
0:10:06 because we need to know what all the
0:10:08 scholars have said to understand maybe
0:10:10 you take the strict of you that's fine
0:10:11 you take the broader view that's fine no
0:10:13 problem but you have to know what the
0:10:14 other
0:10:14 people are saying and why they are
0:10:16 saying what they are saying
0:10:18 so this is what they say
0:10:22 of hawaii
0:10:27 so for so so but he says that there are
0:10:29 some things actually which
0:10:31 haram like the mathematic of the qadhari
0:10:34 and
0:10:34 which we talked about last lesson
0:10:36 this is the kind of buddha which is the
0:10:38 in the in the usual of the religion of
0:10:39 islam which is a false type of birth so
0:10:42 he says this is the type of
0:10:43 haram
0:10:47 so he gives other kinds of badass so he
0:10:48 says others but there's the kind of good
0:10:51 type of buddha and he and they use what
0:10:54 said about
0:10:55 as an example of that because
0:10:59 by um
0:11:01 after the time of the prophet
0:11:02 was not something that was necessarily
0:11:04 done in that format at the time of the
0:11:06 prophet
0:11:07 so this is how they understand hasanah
0:11:10 this is how they understand it
0:11:12 now
0:11:13 to summarize the position of this
0:11:15 broader view
0:11:16 of buddha
0:11:17 you can say the following thing
0:11:22 the first thing is you've got three
0:11:24 pieces of evidence that they use
0:11:26 for this idea
0:11:28 that it's not just a matter of whatever
0:11:30 the prophet and the sahaba didn't do in
0:11:32 the time
0:11:34 that is seen as a as an innovative in
0:11:36 haram
0:11:37 they have three types of evidence the
0:11:39 first thing as we've mentioned already
0:11:57 you know in the quran sometimes the word
0:11:58 kul cannot mean all but it means all
0:12:01 types of thing like
0:12:03 so this is the first thing
0:12:05 the hadith of isha which is
0:12:18 or the understanding or the inferred
0:12:19 understanding of the opposite is that if
0:12:21 it's not from
0:12:22 which is the religious matter
0:12:24 which means it doesn't have us all in
0:12:26 the religion of islam then it's rejected
0:12:27 but if it does have then it's not
0:12:29 rejected that's how they understand it
0:12:31 and interestingly a third hadith that
0:12:32 they use
0:12:34 is the hadith once again abdullah
0:12:40 islami
0:12:43 whoever starts
0:12:45 in islam they say how could it be that
0:12:48 you start a sunnah
0:12:49 in islam if it's not already
0:12:50 pre-established
0:12:52 this is what they say
0:12:54 they say this this would indicate that
0:12:56 there is a requirement
0:12:58 for
0:12:59 because
0:13:00 if everything was
0:13:02 sunnah
0:13:03 which is a bad sunnah
0:13:05 everything was a bidder that you would
0:13:07 start that was not being done before
0:13:09 that would indicate what
0:13:11 that would indicate
0:13:13 that
0:13:14 uh nothing can be done outside of the
0:13:16 categories or
0:13:18 that i'll mention by the uh by the quran
0:13:20 sunnah very explicitly but what he's
0:13:22 trying to say here what these types of
0:13:24 scholars are saying
0:13:26 once again the main thesis is that so
0:13:28 long as
0:13:31 it's subcompartmentalized under one of
0:13:33 the main categories of the religion
0:13:36 then it's acceptable this is what they
0:13:38 say okay because this would be
0:13:40 unintelligible
0:13:42 they would argue and this can be argued
0:13:44 against of course as we'll see
0:13:46 but it will be unintelligible if there's
0:13:48 something called the sunnah
0:13:50 or sunnah yeah
0:13:53 for there
0:13:54 for everything that will be knew to be
0:13:59 how can you start a sunnah
0:14:01 how does that work you see
0:14:03 so this is the this is the position of
0:14:05 the first
0:14:06 camp
0:14:08 now that happy
0:14:16 he states the following
0:14:23 he says
0:14:50 in the middle of these two
0:14:52 kind of approaches to bada
0:14:54 he's saying this is
0:14:56 one group of scholars that have this
0:14:58 broader view of bada
0:14:59 and this is their evidences they use
0:15:01 this evidence
0:15:04 and the other group of scholars they
0:15:05 don't agree with this
0:15:06 yeah
0:15:07 the second camp is the stricter view of
0:15:09 uh of bada
0:15:13 we've mentioned him already
0:15:14 but it's not just ashokani i mean this
0:15:16 goes back you can you could argue that
0:15:17 i've been tamiya had this you you could
0:15:19 very much argue that you can you can
0:15:20 argue that many of the hana beloved
0:15:22 washington had this view you could you
0:15:24 can even argue that himself had that
0:15:26 view you can make those arguments
0:15:28 and uh or you can make those are you can
0:15:30 make arguments against i mean i'm not
0:15:32 saying that this is the only argument
0:15:33 you can make but certainly this is the
0:15:34 salafi position of today
0:15:37 the position that
0:15:39 anything that the prophet saws himself
0:15:41 didn't do
0:15:42 or that the sahaba didn't do or that the
0:15:44 self didn't do
0:15:46 is something which is rejected this is
0:15:48 the standard selfie position what we've
0:15:50 described before that is not the cell of
0:15:53 a position it's something which is
0:15:55 usually connected to the shaft eyes and
0:15:57 ashadis of today
0:15:59 you know and obviously in terms of
0:16:00 implementation or classification
0:16:02 although these are the definitions of
0:16:04 bidad that they have both of which have
0:16:05 some
0:16:06 remnants in the tradition
0:16:08 what they will consider as bada may be
0:16:10 different from
0:16:12 scholar to scholar people to or school
0:16:14 to school or whatever it may be
0:16:17 but let's see what show kanye said
0:16:18 social kindness is
0:16:32 so basically he's saying that this is
0:16:34 talking about everything
0:16:35 whatever the prophet salallahu did not
0:16:38 do
0:16:39 uh and whatever the sahabah did not do
0:16:43 especially we're talking about worship
0:16:44 right we're not talking about muhammad
0:16:46 eating this or doing that we're talking
0:16:47 about worship the religion of islam he
0:16:50 would say anything that is introduced
0:16:53 is rejected that's that is the
0:16:56 of the hadith
0:16:57 that is the primal facial understanding
0:16:59 of the hadith and therefore this is what
0:17:01 we understand from it
0:17:05 and
0:17:08 these are the two views
0:17:09 so i want you to speak with this person
0:17:11 next to you for the next five minutes
0:17:13 and uh someone summarize for me before
0:17:16 we continue what the two the stricter
0:17:19 view is what the broader view is okay
0:17:22 and uh
0:17:23 which of those maybe you prefer what you
0:17:25 are more
0:17:26 convinced with what you're persuaded
0:17:28 with what are the strengths or
0:17:29 weaknesses of both of those views and
0:17:31 then we can continue
0:17:33 uh into the next part of the session
0:17:36 all right so guys let's do some
0:17:38 summaries can someone based on what
0:17:39 we've spoken about
0:17:41 first summarize what the the stricter
0:17:43 view is and what the broader view is
0:17:46 and then we can um maybe look at some
0:17:48 limitations some well not even let's
0:17:50 just let's not call them limitations
0:17:51 let's say arguments for and against i
0:17:53 have a view that either the proponents
0:17:56 of
0:17:58 that view or the opposite view would
0:18:00 have so let's start with um definitions
0:18:02 of
0:18:04 uh
0:18:05 buddha
0:18:06 and the evidences that are used by both
0:18:08 so we can understand the arguments who
0:18:10 wants to start us up maybe with the
0:18:11 stricter view who wants to start with
0:18:12 what is the
0:18:13 what is the strict of you what does it
0:18:14 say how does it understand the hadith of
0:18:17 uh
0:18:21 how do we understand that
0:18:28 so everything that you introduced into
0:18:32 in our religion like in a
0:18:35 in a worship kind of sense is a bidder
0:18:38 okay and who told who holds this view
0:18:42 uh but as of today at the saturday night
0:18:44 right right a selfie movement and about
0:18:47 uh who in the past scholars
0:18:52 yeah
0:18:54 yeah okay um this this view could also
0:18:57 be
0:18:58 argued to be the view of
0:19:01 himself
0:19:02 could be argued
0:19:04 uh and he's at ba
0:19:06 and his followers his direct followers
0:19:09 and so okay
0:19:11 and what's the strongest what is the
0:19:12 strongest argument
0:19:14 with this so in terms of that that is
0:19:16 what bina is
0:19:19 from asia
0:19:21 yeah where she said that
0:19:23 anything
0:19:24 uh she she mentioned that uh any
0:19:27 innovation in the religion is is not
0:19:30 yeah so this hadith is narrated by aisha
0:19:32 but it's the prophet speaking sure yeah
0:19:34 so he's saying anything
0:19:35 exactly they would say
0:19:46 it will be rejected so it's it's very
0:19:49 cut through and clear they say
0:19:51 on this matter
0:19:53 and it doesn't even require elaboration
0:19:56 you see
0:19:57 what about the broader view of buddha
0:19:59 what is uh
0:20:01 what are the evidences they well first
0:20:03 of all what is the broader view
0:20:09 the broad view is that it's not
0:20:12 all
0:20:13 kind of vidal it's all it's not all
0:20:15 innovation rather it's all types of
0:20:17 innovation and the ones which can be
0:20:18 accepted are those which have a uh and a
0:20:22 solar principle in the religion
0:20:24 yeah so exactly
0:20:26 so they say that you know it's not all
0:20:28 types it's all types all kinds of
0:20:31 and they say that you have some things
0:20:33 that will have us
0:20:35 in the religion of islam
0:20:40 if it's subcompartmentalized or
0:20:42 sub-categorized under one of the major
0:20:46 or soul of the religion like for example
0:20:49 vikr so you can do whatever the you like
0:20:51 whatever it is then it's not buddha in
0:20:53 that sense
0:20:54 they'll say it's you open to do whatever
0:20:56 they could be like for instance
0:20:59 and what do they do with buddha
0:21:03 in terms of classification how is it
0:21:04 classified for those individuals and
0:21:06 give me the names of scholars who
0:21:07 classified it thusly
0:21:13 so is it
0:21:16 i think he
0:21:17 categorized into five categories
0:21:19 okay
0:21:20 which are basically the five categories
0:21:22 of war
0:21:23 oh bitter no yeah the same kind five
0:21:25 categories of
0:21:26 sharia so that is like you
0:21:31 and so on just like the sharia is these
0:21:33 are the five categories of akam of
0:21:35 ruling
0:21:37 you just applied it to buddha exactly
0:21:39 yeah
0:21:40 um so apart from isabella salaam who
0:21:44 also
0:21:45 supported this view
0:21:48 and now we've supported this view even
0:21:51 even though you know some some would say
0:21:53 though you know
0:21:54 no we didn't believe that even hajj
0:21:56 didn't believe that but the truth is
0:21:58 it's clear cut
0:21:59 in the
0:22:00 hat
0:22:01 like you don't have to go far you have
0:22:03 to go and see what they actually say
0:22:05 and you'd have to do some musical
0:22:06 acrobatics in order to try and get them
0:22:08 to say something completely different
0:22:09 from what they've said
0:22:11 it is i think fair enough to say
0:22:13 that they and noah and him took the the
0:22:16 broader view yeah it is
0:22:19 particular
0:22:20 he he's the one you could say that he
0:22:22 started up the taxi mat this idea of
0:22:24 classifications of buddha and these kind
0:22:26 of types
0:22:28 okay
0:22:29 and what are the evidences for the
0:22:31 broader view
0:22:35 how do they explain the hadith which are
0:22:38 at least in the understanding of
0:22:40 shakiri and ebentami and others
0:22:55 how would those
0:22:56 particular hadees be understood and
0:22:58 explained
0:23:00 by
0:23:01 those proponents of the broad of yobuda
0:23:07 um so when it comes to the like hadith
0:23:09 of arisha um
0:23:11 um they say that because aisha mentioned
0:23:13 like a you know
0:23:15 like in this in this affair of us bear
0:23:16 in mind that this is the narrator yeah
0:23:18 yeah so so it's the prophet yeah uh yeah
0:23:22 so the prophet saw when he mentioned
0:23:23 this
0:23:24 um they interpret it as saying
0:23:26 um
0:23:28 that um anything which isn't which
0:23:30 anything which doesn't have a foundation
0:23:32 in a religion
0:23:33 right is rejected not necessarily
0:23:35 anything which is you know new to the
0:23:37 religion why why did i say that um
0:23:41 because
0:23:46 not just yet we're still on the fashion
0:23:57 if it's not from our affair
0:23:59 then
0:24:00 and it is from our affair then it's
0:24:02 but if it's not from our affair yeah
0:24:04 which means it's not from the religion
0:24:05 it's outside the category the acceptable
0:24:07 categories yeah yeah okay you see the
0:24:09 plan yeah
0:24:10 all right what about um
0:24:15 how do they understand that when they
0:24:16 say
0:24:17 all types or do they say
0:24:19 how do they understand that
0:24:28 when they when they say
0:24:30 when kulu is used here it doesn't
0:24:31 necessarily refer to all
0:24:33 um yeah and it just refers to like all
0:24:35 types
0:24:37 and so
0:24:38 the other hadith they use what's the
0:24:39 third hadith that they use which is
0:24:42 uh to justify the world of view from the
0:24:44 prophet
0:24:46 you can look at the slides if you like
0:24:51 yeah okay you wanna you wanna say that
0:24:54 whoever said it
0:24:56 uh i don't know the
0:24:58 whole hadith
0:25:01 um
0:25:02 i don't know how to translate sunlight
0:25:03 but like
0:25:04 because this this even how you translate
0:25:06 it's a bit different
0:25:07 like some people translate however
0:25:09 introduces uh
0:25:11 like a
0:25:12 a good uh practice
0:25:15 yeah yeah
0:25:17 yeah so what what do you think they will
0:25:18 say about that hadith
0:25:20 why is that an evidence for the broader
0:25:22 view of buddha there's evidence that you
0:25:24 can you can introduce things into the
0:25:25 religion but that is praiseworthy to do
0:25:27 so
0:25:28 yeah introduce some things in the
0:25:30 religion
0:25:31 which they would say what kinds of
0:25:33 things just to be clear
0:25:36 going back to the other things that we
0:25:37 just things which have our what in the
0:25:39 religion
0:25:40 and us in the
0:25:47 whoever introduces something a sunnah
0:25:49 which is hasan the mufu
0:25:52 is that you're not you're not doing
0:25:55 so you're not bringing something in
0:25:57 which is
0:25:59 a sunnah which is
0:26:01 bad an evil sunnah
0:26:03 so if there's a sunnah they say there
0:26:04 must be an evil sunnah and bringing a
0:26:06 good the salah one
0:26:09 means
0:26:10 that you're not bringing the evil one
0:26:14 by the way quite frankly uh this idea of
0:26:17 muhalfa is
0:26:19 like you know the the hanafu jurists
0:26:22 they accept it in the you know the
0:26:24 hanafi's and so on but it's not always
0:26:27 it's not always and i can give you
0:26:28 examples but you know i don't want to
0:26:29 describe this discussion
0:26:32 is not always logically acceptable
0:26:35 like if you if you say something is good
0:26:37 it doesn't mean
0:26:38 the that the opposite is possible
0:26:42 that's not always the case i can give
0:26:43 you many examples in the quran of that
0:26:45 um
0:26:46 so these these arguments are limited for
0:26:48 the border view even if one says
0:26:52 uh
0:26:53 sorry when san nasunna
0:26:55 you know whoever starts a good sunnah
0:26:58 that would indicate that so long as
0:27:00 they're not they're not starting a
0:27:02 negative sunnah then that's permissible
0:27:04 and acceptable it's not an undercutter
0:27:07 by any means
0:27:09 because
0:27:10 they have to imply they have to attach
0:27:14 aspect of the argument
0:27:16 or the which means
0:27:18 means an argument for the contrary
0:27:21 yeah
0:27:23 in order to make this argument which is
0:27:25 it's not always justifiable
0:27:28 it doesn't mean if you if if you're
0:27:30 going to put something good
0:27:31 you're doing so in opposition to
0:27:32 something bad and of obviously someone
0:27:35 from the strict of you can come back and
0:27:36 say well
0:27:38 with this
0:27:39 how was how is it conceivable that
0:27:41 someone can put in a sunnah which is
0:27:42 hasanah
0:27:43 and not
0:27:45 do something completely new in terms of
0:27:47 worship give me an example of that
0:27:57 bilal used to pray
0:27:59 to hearts after making aldo
0:28:02 there's nothing like it's technically
0:28:04 he's doing something that he for himself
0:28:06 he had something that he's doing i think
0:28:08 the people from the broader view will
0:28:10 probably use that for their
0:28:12 that's more for the broader view guys
0:28:14 they'll say look at that that's
0:28:15 something which is
0:28:16 uh
0:28:18 you know
0:28:19 he's doing something else on volition
0:28:21 which is not something necessarily
0:28:23 spoken of the prophet
0:28:24 but what i'm asking is something on this
0:28:27 this hadith
0:28:28 how can it how would someone from the
0:28:30 stricter view respond to that claim
0:28:33 that if his son is not sunnah say yeah
0:28:35 therefore it's acceptable
0:28:36 um i think they would say um
0:28:39 because because the phrasing is sunnah
0:28:41 right so it shows that it's something
0:28:43 which was the practice of the prophet
0:28:44 salallahu or his approval so it's not so
0:28:47 it's like trying to equate the sun
0:28:48 hasn't it's not necessarily the same
0:28:50 thing so they would say that
0:28:52 um when it says whoever starts
0:28:54 it's referring to something which has
0:28:55 been revived in the religion that's
0:28:57 something they could say yeah but
0:28:58 something much simpler than that and say
0:29:00 this is
0:29:01 this is talking about
0:29:03 the language so whoever starts something
0:29:04 good
0:29:06 whoever starts something good because
0:29:08 the word sunnah don't forget it doesn't
0:29:10 mean the path the way whoever starts
0:29:12 something good
0:29:13 then uh
0:29:15 then that's good and whoever starts
0:29:17 something bad for example backbiting
0:29:20 or
0:29:21 la rafique's
0:29:30 so they will say so for example if
0:29:32 someone starts backbiting or doing this
0:29:34 then that's a sunnah say yeah because
0:29:36 you're starting the sunnah of the
0:29:37 disbelievers of this of that
0:29:40 and this is what they would potentially
0:29:42 say so it's not another car by any means
0:29:45 and you can see why there is a
0:29:46 difference of opinion here you can see i
0:29:48 mean there are scholars from both sides
0:29:50 both of which are accomplished and
0:29:52 credentialed and
0:29:54 big scholars that the ummah has accepted
0:29:57 but both of them have their views and
0:29:58 quite frankly both of them have a right
0:30:00 to their views
0:30:02 but which of those my question is to you
0:30:06 do you sympathize more with and and why
0:30:11 and this might be a little bit revealing
0:30:12 you know
0:30:13 maybe there'll be some class fighting i
0:30:15 don't know who's there
0:30:17 the hard line
0:30:19 the hard line is yeah because it leaves
0:30:21 no room for error it leaves no room for
0:30:24 doubt you're not playing around with the
0:30:26 religion
0:30:27 just you know no matter what it's my
0:30:29 personal opinion anyway
0:30:30 just
0:30:31 if something's perfect something's pure
0:30:34 and there's agreement on it there's no
0:30:36 need to make any innovations no no need
0:30:39 to make any anything else and just go
0:30:41 with the you know the the top scholars
0:30:44 yeah and so why risk something that's
0:30:47 most delicate you know if you if you
0:30:49 make some
0:30:51 decision you can you can you're in
0:30:54 danger of falling into
0:30:56 um something like shirk or you know
0:30:59 so just keep it simple
0:31:01 so this is exactly what exactly what a
0:31:04 lot of the salaf would say the
0:31:06 predecessors exactly the attitude they
0:31:07 had the sentiment they had certainly
0:31:10 uh seemingly the attitude and sentiment
0:31:12 of muhammad himself you know
0:31:14 what if something is so clear and so
0:31:16 pure and so perfect
0:31:19 why do you need to play around with it
0:31:21 it's it's there it's in its purity and
0:31:23 it's in sacredness
0:31:25 if if there's even a chance that those
0:31:27 other scholars could be right
0:31:29 let's just pretend that there isn't
0:31:31 that they're both acceptable opinions
0:31:33 but if there's a chance
0:31:35 then you could be effectively falling
0:31:38 into buddha which the prophet sallam he
0:31:39 uh warned against so why not take the
0:31:41 art position
0:31:42 or the safety position which is a very
0:31:45 uh fair
0:31:47 and very popular thing to say especially
0:31:49 nowadays in
0:31:50 our circles
0:31:51 what else
0:31:52 who else wants to
0:31:54 voice their opinion on this matter
0:32:03 um
0:32:04 yeah i'll also go with the
0:32:06 the safer and the destructor position
0:32:08 um just because i think it is a lot more
0:32:11 yeah pure clicker and also i think in
0:32:13 reality
0:32:14 um especially today when we do see like
0:32:16 things which in the strict position
0:32:18 would consider bidder like i think
0:32:20 when we look at the examples on their
0:32:22 own you know without looking at the
0:32:23 theory um it's not so we are looking at
0:32:25 you know just all of the different
0:32:26 theories looking at examples i think we
0:32:28 can clearly see
0:32:29 you know which position
0:32:31 um
0:32:32 uh makes a stronger argument so i guess
0:32:35 for example like uh you know maybe in
0:32:37 the maoli the right yeah like
0:32:39 i would i would say that strict position
0:32:40 they would say you know the model is
0:32:41 obviously a bidder and then the position
0:32:43 would say that it's not
0:32:44 and i think in the case of the district
0:32:46 position i would say that i would agree
0:32:47 with them based on the fact that at the
0:32:49 time of the prophet saw salaam and the
0:32:50 companions and the salaf like there was
0:32:52 nothing that stopped them from
0:32:54 practicing malid even though they had
0:32:55 every ability to do so and every
0:32:57 opportunity to do so
0:32:58 um
0:32:59 so the fact that the border position
0:33:01 takes that you know allows it i find
0:33:04 that strange so
0:33:06 uh that's why i think the strict
0:33:07 position just makes a lot more sense in
0:33:08 reality when you apply it
0:33:10 right and uh if if it starts off with
0:33:13 the birthday of
0:33:14 the prophet muhammad then maybe we can
0:33:16 someone will come and then make the
0:33:18 birthday of jesus maybe we can celebrate
0:33:19 christmas
0:33:21 and then and then one for each of the
0:33:24 prophets and then you know then we have
0:33:26 a celebration every day of the year
0:33:28 maybe you know and then it becomes
0:33:30 because it can become
0:33:32 you know not practical it can become
0:33:34 chaotic
0:33:35 and each you know and then and then as a
0:33:37 result of that then you have a question
0:33:38 of
0:33:39 said that now of uh you know
0:33:42 harms and benefits and so on uh these
0:33:44 people are celebrating this birthday on
0:33:46 this time and these people are
0:33:47 celebrating this birthday and that time
0:33:49 and
0:33:49 and then the muslims will disunite so if
0:33:51 we if we continue adding things like
0:33:53 this layers of new celebrations and new
0:33:55 worships and new so then this is uh
0:33:59 something which could cause more
0:34:00 division for the ummah right so this is
0:34:02 another
0:34:03 way of looking at any other points that
0:34:06 someone wants to make before we move on
0:34:07 to
0:34:08 the hot topic of tab dial this card
0:34:10 mentions a cancel culture this is
0:34:12 council culture 2.0 right because last
0:34:15 year we were talking about techfield
0:34:17 which is the hardline stuff there's the
0:34:18 heart the raw the the real stuff but the
0:34:21 ones who do have they are a little bit
0:34:23 maybe
0:34:24 a little bit more moderate maybe if
0:34:26 if the wording is corrected before we
0:34:28 move on to that
0:34:30 anyone want to say anything else or
0:34:32 forever
0:34:35 yeah
0:34:36 um
0:34:38 i'm just thinking about the ayah
0:34:39 you know when it talks about um
0:34:41 those people that brought in monasticism
0:34:43 um that they did this that they did so
0:34:46 only that they you
0:34:57 you know people that have you know do
0:34:58 these things to introduce practices
0:35:00 celebrating the the birthday of this
0:35:02 saying and the death of this saying that
0:35:04 all that kind of stuff
0:35:05 um and
0:35:06 their intention when they're doing it is
0:35:08 that you know we're doing something good
0:35:10 to get closer to allah that kind of
0:35:11 stuff but
0:35:12 um like so these people you know i'm
0:35:15 saying that they introduced these kind
0:35:16 of things
0:35:17 and it wasn't legislated for them but
0:35:18 they did so anyways because they wanted
0:35:20 to to get closer to allah and so if you
0:35:22 kind of just think about it like if it's
0:35:23 something the process salam actually did
0:35:25 yeah and then you do what he did then
0:35:27 you're doing something which is like you
0:35:29 know for sure that it's a sunnah and you
0:35:30 also get the agile of doing something
0:35:32 the process assalamu did so if you're
0:35:33 just thinking about from the perspective
0:35:34 of trying to maximize your good deeds
0:35:37 you might as well just do that which the
0:35:38 professor did rather than you know like
0:35:41 inventing new stuff and just saying it's
0:35:42 part of the religion yeah absolutely and
0:35:44 this is um the the view that the
0:35:48 hardliners or the strict one the
0:35:49 stricter ones would take and say this is
0:35:51 absolutely what's the point of going and
0:35:54 doing all these other things in this
0:35:55 poison celebrations now uh when when
0:35:58 everything is there for you you know
0:36:01 and the area doesn't condemn those who
0:36:04 you know
0:36:05 done
0:36:06 this little this kind of bidder
0:36:08 but it doesn't praise them
0:36:10 either which
0:36:12 makes our job a little bit harder
0:36:15 trying to decipher
0:36:17 uh
0:36:18 things but i i guess one what one can
0:36:21 say is at least with understanding the
0:36:23 kinds of evidences both scholars are
0:36:25 using there should be a level of
0:36:26 tolerance that we have to employ
0:36:29 like we understand where you're coming
0:36:30 from you know
0:36:32 we don't agree
0:36:33 with your position but we understand
0:36:34 where you're coming from we know what
0:36:36 evidences you use
0:36:37 and so on
0:36:38 but now on that spirit of speaking about
0:36:41 tolerance
0:36:43 we talk about tab dia
0:36:45 which is labeling someone as an
0:36:47 innovator
0:36:49 and scholars have spoken about
0:36:52 what kind of things or what kinds of
0:36:55 people would be exempted
0:36:57 from this label of innovator
0:37:00 now with tabdiyah just like
0:37:03 many other
0:37:04 things in the religion of islam you have
0:37:06 shurot
0:37:08 and you have moana
0:37:10 you have short as a condition
0:37:13 conditions yeah sure are conditions and
0:37:15 moana
0:37:17 are preventers
0:37:22 and conditions
0:37:24 are things which are they are not there
0:37:27 then the hokum is not there
0:37:30 so
0:37:38 if
0:37:39 what necessitates from its non-existence
0:37:41 the non-existence of the
0:37:43 thing in question
0:37:45 and what necessitates from its
0:37:47 non-existence
0:37:49 the non-existence of the thing
0:37:51 whereas the manna is the opposite of a
0:37:53 shot in many ways the preventer is
0:37:57 if it's there
0:38:01 if the manna is there the preventer is
0:38:03 there then the thing in question cannot
0:38:05 be there
0:38:12 what necessitates from its existence the
0:38:14 non-existence of the thing so let me
0:38:15 give an example
0:38:17 what what are some of the i guess this
0:38:19 is
0:38:20 the easy question in many ways
0:38:24 but what are what are the conditions of
0:38:27 uh
0:38:28 prayer
0:38:30 give me a condition of prayer
0:38:34 the time
0:38:36 okay so
0:38:37 the whole
0:38:38 or the the time will come
0:38:40 yeah so you have to pray on time in
0:38:42 order for the prayer to be acceptable
0:38:45 what's the what is one of the
0:38:47 conditions of uldu
0:38:50 actually there's only one condition
0:38:51 there i'm not sure
0:38:53 which is the neo right it's the
0:38:54 intention
0:38:55 so
0:38:56 if you don't have the intention to do
0:38:58 ablution
0:38:59 it's not ablution just washing yourself
0:39:01 likewise if you don't if you don't have
0:39:05 or it's
0:39:08 all of that stuff you can't pray these
0:39:10 are short of the prayer
0:39:11 give me an example of a man out of
0:39:13 prayer preventive prayer
0:39:20 again
0:39:21 yes if if you're janib
0:39:24 or if you are
0:39:28 spiritual ritually uncleansed like
0:39:31 you've had intercourse or something yeah
0:39:33 or you have uh
0:39:35 ejaculated some other some other way
0:39:38 uh one what is another thing that women
0:39:40 have every month
0:39:42 menstruation so this is some scholars
0:39:44 would say it's not actually a preventer
0:39:45 by the way i was looking at it but most
0:39:46 scholars will say this is a man
0:39:49 this is a preventer
0:39:51 so just like prayer
0:39:53 okay in order for prayer to be
0:39:55 acceptable you need to root and
0:39:59 you need you need
0:40:00 conditions to be met
0:40:02 and you need by the way one of the
0:40:04 conditions of prayer
0:40:06 to be acceptable is islam you have to be
0:40:08 a muslim okay and same thing with hajj
0:40:12 if you're not muslim your prayer is
0:40:14 unacceptable except for
0:40:16 except for
0:40:18 because
0:40:19 says
0:40:28 and the hadith states you know even if
0:40:30 it you know somebody's no muslim but he
0:40:32 he's oppressed
0:40:33 you know these are exceptions but actual
0:40:35 ritual prayer five time you have to be a
0:40:37 muslim too for it to be acceptable
0:40:40 so in islam you always find these two
0:40:43 things
0:40:45 which are conditions
0:40:46 and mawena which are prevented
0:40:48 something which if you don't do
0:40:50 the thing can't be there and something
0:40:52 that if it's there
0:40:54 then
0:40:55 you'll it prevents you from doing the
0:40:56 thing
0:40:58 likewise
0:41:00 you can say
0:41:03 sorry
0:41:04 you can say tab
0:41:08 the issue of somebody calling someone an
0:41:10 innovator deviant
0:41:12 well first of all we have to define
0:41:14 bidder we have to know what bid i have
0:41:15 fallen into and then we have to assess
0:41:18 whether this person
0:41:36 have been alleviated
0:41:38 so there are no preventers and all the
0:41:40 conditions are there
0:41:41 same thing but by the way with stakfire
0:41:44 although all the conditions have to be
0:41:45 met for tafir
0:41:46 and all the preventers have to be left
0:41:48 for the fear for excommunication
0:41:52 so if someone is in a coma and says oh
0:41:54 i'm a christian
0:41:56 no this person's
0:42:05 says the pen has been lifted on three
0:42:07 people and
0:42:10 the one who's sleeping until they wake
0:42:12 up
0:42:14 and the one who's uh prepubescent until
0:42:17 he becomes pubescent
0:42:20 and the insane one until they become
0:42:22 same
0:42:23 so these are examples of preventers
0:42:26 like the prophet told us
0:42:28 a child is not accountable
0:42:30 it's not like what augustine believed
0:42:32 you know augustine believed that if you
0:42:34 know you didn't baptize the child it
0:42:35 goes to hell
0:42:36 they actually believed that for the
0:42:38 longest of times the catholic church
0:42:39 that was the official position
0:42:41 i i don't know if you know this this is
0:42:43 not controversial they believe that
0:42:46 i think they still do but
0:42:47 a previous pope tried to change the game
0:42:49 you know in one of his but in the
0:42:51 religion of islam we don't believe a
0:42:52 child can be accountable
0:42:56 he's not he's not accountable
0:42:58 okay but likewise an insane person is
0:43:01 not accountable
0:43:04 and so that's why someone who has not
0:43:06 heard the message of islam is not
0:43:08 accountable
0:43:23 a preventer it's a preventer
0:43:28 and you know it's very interesting
0:43:29 because someone who's just ta wheel a
0:43:30 big scholar and they get it wrong
0:43:32 they're falling into a kind of jal which
0:43:35 is a general moroccan
0:43:37 they're ignorant but it's compounded
0:43:39 ignorance
0:43:40 because they think they're right i met
0:43:43 somebody who's a person of knowledge
0:43:44 recently
0:43:46 and we're talking about an issue which i
0:43:48 disagree with him on
0:43:50 and he was like you know i have your
0:43:52 queen
0:43:58 therefore you're excused
0:44:00 he says no i have yakin and what he was
0:44:02 saying was aberrational from the
0:44:03 standpoint of islamic jewish prudence
0:44:06 and these other brothers wanted to make
0:44:08 table of him
0:44:09 well
0:44:10 there's a true story
0:44:12 i said look brothers
0:44:13 he's saying he has jaqen which means
0:44:16 he's
0:44:17 [Laughter]
0:44:20 what if he's wrong he's jail moroccan
0:44:24 is is so interesting and so amazing how
0:44:27 the highest echelons of people scholars
0:44:31 can fall
0:44:33 can can say the most ridiculous things
0:44:35 but they they use the most intellectual
0:44:37 approach to come to the most silly
0:44:38 conclusion
0:44:41 that is so hajib how allah humbles us
0:44:43 with ignorance like that so the most
0:44:45 intelligent of us
0:44:47 and you can see this with almost all of
0:44:48 the
0:44:49 of humankind the genie of human
0:44:54 uh civilization
0:44:56 like honestly go back to aristotle we
0:44:58 can pick up what aristotle said some of
0:44:59 the things he said he's a genius one of
0:45:01 the biggest union
0:45:02 oh the woman have less teeth than men or
0:45:04 some some silly thing he says you know
0:45:06 huge genius
0:45:08 and he says foolish things like that
0:45:10 every every scholar has made huge
0:45:12 mistakes and blunders and they don't
0:45:14 even realize it and this is a kind of ta
0:45:15 wheel that they're making and it's
0:45:17 actually kind of
0:45:20 but they're the highest of scholars and
0:45:21 big big people
0:45:23 anybody in islamic history even
0:45:27 mohammed
0:45:43 yeah and you have uh really
0:45:46 simple people been following these
0:45:48 bidders yeah for generations yeah yeah
0:45:51 uh because that's the way they've been
0:45:53 told and they don't have the ability
0:45:55 to you know
0:45:57 would they be excused for well if you
0:46:00 would say so if you know that it's a bit
0:46:02 i don't follow it but if you don't know
0:46:04 and you're following an authority allah
0:46:06 is not this this view of allah as some
0:46:08 kind of uh
0:46:10 dictator for allah
0:46:12 this is like a dictatorial understanding
0:46:13 of god he's a totalitarian dictator you
0:46:17 oh you've done this you don't know the
0:46:18 people don't know these things
0:46:20 allah he does other he is pardoning and
0:46:23 we have
0:46:24 an optimistic understanding
0:46:26 of the mercy of allah that's what it
0:46:28 boils down to really
0:46:30 we have to an optimistic understanding
0:46:31 that allah is not going to punish people
0:46:33 for no reason we don't believe that
0:46:35 we believe allah punishes those who have
0:46:37 been exposed to the message who have
0:46:39 been given the truth who have been given
0:46:41 the evidences who have who who know now
0:46:44 the truth
0:46:52 it's been clear that the truth has been
0:46:54 made clear from falsehood now
0:46:55 punishments and all these rewards become
0:46:58 applicable to you now
0:47:00 by you know someone so you have shirot
0:47:02 and we have moana we have conditions we
0:47:04 have preventers
0:47:05 you come into islam these are the
0:47:07 conditions leave islam prevent us take
0:47:10 fear you need preventers to be left now
0:47:13 same thing
0:47:14 same thing exactly
0:47:16 same thing you there's conditions to be
0:47:18 a mutate
0:47:20 some things have to be met and there are
0:47:21 moana there are preventers that stop
0:47:23 someone from being
0:47:25 he might be in a culture where his
0:47:27 understanding of islam is okay this
0:47:30 that one here
0:47:32 obviously within reason
0:47:33 however
0:47:35 allah he
0:47:36 he is merciful
0:47:38 and according to the scholars of islam
0:47:40 you know this person is parliament
0:47:42 that's why
0:47:43 and in many ways actually
0:47:45 is more difficult to ascertain than
0:47:48 it's more elusive
0:47:50 we talked about two understandings of
0:47:52 buddha the broader view and the stricter
0:47:53 view we don't really have this with
0:47:55 kuffar like that
0:47:57 kofir is clear someone who goes against
0:47:59 the quran in one of the clear verses
0:48:02 most people would when kufr is done you
0:48:05 will find that most people in the muslim
0:48:07 community from all the sects agree that
0:48:09 kafir has been done
0:48:11 you'll find that this is the case but
0:48:12 with biddah is much more elusive it's
0:48:14 much more technical it's much more
0:48:16 complicated
0:48:18 so in many ways the surrounding become
0:48:20 more complicated and you require more of
0:48:22 a specialist to unpack it and now say if
0:48:24 a sheikh comes
0:48:26 and he says this is buddha and this is
0:48:28 not buddha or this person's
0:48:30 do we have to follow the sheikh
0:48:32 even if he brings what he thinks is the
0:48:34 evidence
0:48:35 there's no requirement for us to follow
0:48:37 his opinion he's not a god
0:48:39 he is not a rehearsal he's not a pope we
0:48:41 don't believe in a pope figure in islam
0:48:43 there's no one person that can speak on
0:48:44 behalf of islam
0:48:46 except for the prophet muhammad
0:48:53 malek said about the prophet
0:48:55 in his grave he said that everybody
0:49:00 you take from them and you reject part
0:49:01 of what they believe and and you respond
0:49:03 to them except for prophet muhammad
0:49:05 because we believe he's infallible when
0:49:06 it comes to these things
0:49:08 so we don't believe in a pope figure
0:49:10 when it comes to islam and there is not
0:49:11 one person that can bully us into oh
0:49:13 this has to be that person or that
0:49:15 person because this is what's happening
0:49:16 today whether it's
0:49:18 or this person or he made the table of
0:49:20 that person and all these kind of things
0:49:21 happening we don't need to be dragged
0:49:23 into that and it's not just by the way
0:49:25 the salafists ashraes have the same
0:49:26 problem
0:49:28 asha mataris have the same issue all
0:49:30 these persons
0:49:31 sufis have the same issue shias have the
0:49:33 same issue every group has this issue
0:49:36 okay
0:49:37 and obviously some of those girls
0:49:39 we would say
0:49:40 i mean they have no right to talk about
0:49:41 anything i mean
0:49:43 we will talk about whether you're a
0:49:44 muslim
0:49:45 question
0:49:48 go back to culture
0:49:51 so if you live in a culture where this
0:49:54 bid have been done
0:49:57 we and we're influenced by that
0:50:00 that's that's something that we're not
0:50:01 punished by though
0:50:03 is that what you said i said that there
0:50:05 could be a very valid excuse which even
0:50:06 they may accept it as it's a pardon yes
0:50:10 so what do we say that okay
0:50:13 god also give us uh
0:50:15 conscience
0:50:16 or brain
0:50:18 to think and to
0:50:20 to reason
0:50:22 and yeah but this goes back to huda
0:50:25 does that a person have the ability to
0:50:26 go through the hadith and and go through
0:50:28 this technical things most people your
0:50:30 friends don't have the privilege of
0:50:32 doing what we're doing today
0:50:34 so imagine this country is celebrated
0:50:42 pakistan
0:50:44 so you find a lot of people that don't
0:50:45 have uh then they're not knowledgeable
0:50:48 at all and everything they learn is from
0:50:50 from
0:50:51 yeah exactly there you have it so even
0:50:53 tell me what you think you would say
0:50:54 something like that
0:50:56 do you think there's people
0:50:57 we're going to see them we're going to
0:50:58 not say salaam to them and do hajj of
0:51:00 them
0:51:01 which means to to boycott them and bully
0:51:03 them cancel them
0:51:05 that's not the torrent attitude but like
0:51:08 so countries like like i mentioned
0:51:10 pakistani or
0:51:12 this
0:51:13 under the political countries
0:51:14 i would say
0:51:16 what we have to do is more is try to
0:51:18 invest more in education so that people
0:51:20 can have that absolutely no no no doubt
0:51:23 about it but let's let's conclude this
0:51:25 session today
0:51:26 because
0:51:27 what we've discussed is we've discussed
0:51:29 number one
0:51:32 what it is the views in islam scholarly
0:51:35 views we've discussed number two tab dia
0:51:37 which is the pronouncing bid out on
0:51:39 somebody
0:51:40 that you need to have
0:51:42 and
0:51:43 which are preventers and conditions
0:51:45 that those conditions include but are
0:51:47 not limited
0:51:48 which is ignorance which is a huge babin
0:51:51 of itself
0:51:52 insanity
0:51:54 lack of information and that goes back
0:51:55 to jail in a sense
0:51:57 um
0:51:59 we said you know which is if a scholar
0:52:02 makes an issue head of some sorts and we
0:52:04 talk to you also about taklit if
0:52:05 someone's following someone and they
0:52:06 don't realize any better and that goes
0:52:08 back to jail in a sense it goes back to
0:52:09 jahl and karaha if someone's being
0:52:11 forced to do something or something else
0:52:13 these things are always there
0:52:15 so we we need to
0:52:17 be humble with with the believers
0:52:19 and we need to be tolerant with the
0:52:20 believers because pronouncing someone as
0:52:23 a mob really is taking away from their
0:52:24 rights is seriously taking with their
0:52:26 rights because
0:52:28 these
0:52:28 you're
0:52:29 effectively calling them for
0:52:31 which means that they're evil doers
0:52:33 which
0:52:34 has such far-reaching consequences they
0:52:37 can be boycotted they can be bullied in
0:52:38 society
0:52:40 their marriages can end their houses can
0:52:42 be destroyed
0:52:44 this is council culture really within
0:52:45 the islamic world and
0:52:47 this is something we we must
0:52:49 uh in a sense we must fight this
0:52:51 and this is not to say there's no such
0:52:53 thing as tabiyah
0:52:54 or there's not a place for tabdian fear
0:52:56 of course there's a place for it
0:52:58 but we're saying that the bullying that
0:53:01 is going on in the name of labeling and
0:53:04 stigmatizing muslim people with these
0:53:06 labels is something which people have
0:53:08 used for monetary gain and continue
0:53:10 using for cult
0:53:12 appropriation
0:53:14 and if you find somebody
0:53:16 calling you to their way and to their
0:53:18 scholars and in opposition to other
0:53:20 people this is usually the first
0:53:23 critical sign of something going wrong
0:53:25 in the laziness
0:53:30 the ones who have divided their religion
0:53:32 have become shia have become different
0:53:34 sects then you have nothing to do with
0:53:35 them oh muhammad this is the quran and
0:53:38 the shia called himself shia actually
0:53:40 funny which is
0:53:41 hajib really but
0:53:43 this is something that is very clear and
0:53:45 the prophet muhammad he was giving had
0:53:48 when he was giving advice to haifa
0:53:50 and and
0:53:52 said what happens when we don't have a
0:53:53 leader
0:53:54 we don't have an imam what who should we
0:53:56 follow he says
0:54:00 leave all the groups
0:54:02 leave all the groups when we call
0:54:03 ourselves sunnis all we're saying is
0:54:04 that we follow the way of the prophet
0:54:08 meaning
0:54:11 meaning the way of the prophet and yeah
0:54:12 and the sahaba the companions who allah
0:54:14 he already as we're going to come talk
0:54:16 about next session with the shia
0:54:18 discussion
0:54:19 he praised them in the quran and the
0:54:21 god's temple of approval is there that's
0:54:23 what we mean by it we don't mean we have
0:54:24 to go under these people here or this
0:54:27 and if we don't follow this
0:54:29 this is a serious dangerous talk
0:54:32 and if this was if this was acceptable
0:54:34 with anybody would have been acceptable
0:54:36 with some of the scholars of the salaf
0:54:38 some of which had made
0:54:40 for himself i'm not sure if you guys
0:54:42 know this
0:54:50 and called him this and called him that
0:54:52 and
0:54:53 some of them even make tabula bukhari
0:54:55 i said you know he believes in
0:54:57 this and that
0:54:58 if we had to we have to
0:55:00 follow all these labels our great men
0:55:02 will be
0:55:03 cancelled
0:55:04 there's not a man in in history that has
0:55:06 not been cancelled by somebody
0:55:08 even they may have been cancelled by
0:55:09 some of their shadows and shadows being
0:55:11 cancelled by me and this the mighty's
0:55:13 being cancelled by this there's too much
0:55:14 counseling we're going on how about this
0:55:16 how about we calm down and we find that
0:55:18 on the day of judgment